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.5 (2007): 56–61. Print. –. “Malouf’s An Imaginary Life .” Rev. of An Imaginary Life . The Commonwealth-Review 2.1 (1990–91): 212–35. Print. –. “Redefining Frontiers - ‘Race,’ Colonizers and the Colonized.” Antipodes 8.2 (1994): 93–100. Print. Braendlin, Bonnie Hoover. “ Bildung in Ethnic Women Writers.” Denver Quarterly 17 (Winter 1983): 75–87. Print. Breytenbach, Breyten. Dogheart: A Memoir . New York: Harcourt Brace & Company, 1999. Print. –. “Vulture Culture: The Alienation of White South Africa.” Apartheid: A Collection of Writings on South African Racism

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compatibly with European languages to produce musical qualities in Western-inspired poetry and prose, it is impossible to ‘add’ jazz to prose or poetry which is created from a stance of music-literature separatism. The African-American writer, Albert Murray, provides an illuminating contrast, describing his autobiography, South to a ← 127 | 128 → Very Old Place, as being “organised like a jazz composition”, containing elements “take you back home to Alabama”. 432 Maran, too, refuses the separation of his ‘exotic’ subject and his literary undertaking. The West’s music

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Susans Teaching Black Women’s Literature”. EAST 1/1987, 109–119. ← 61 | 62 → ——. “Between Aversion, Alibi and Acknowledgement: White Feminism and Black Women’s Literature in Germany” Trivia – A Journal of Ideas 14/1989, 52–58. ——. “Frauen afrikanischer Herkunft: Feministische Kultur und Ethnizität in Amerika und Europa. “Beiträge zur feministischen Theorie und Praxis , 27, 25–44. ——. The African Continuum and African-American Women Writers. Their Literary Presence and Ancestral Past . Frankfurt am Main: Peter Lang, 1995. ——. Empowering Encounters with Audre

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incorporation of diverse religious ideologies. Specifically, Hill cleverly makes use of other intertextual allusions along with an array of Black linguistic varieties, devices and systems to engage in the historic Black art of storytelling through the contemporary medium of a rap battle (verbal dueling) while indexing the underlying moral and spiritual prism. To achieve this, Hill traverses the continuum of Black oral traditions from what has been referred to as African American Language (AAL) to Jamaican Creole or “Patwa,” variably and strategically employing well

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the Black Aesthetic, and a comparison of the two women in terms of black female career trajectories further highlights the significant status of Brooks in the larger canon. 6 Zora Neale Hurston’s Seraph on the Suwanee can be read by many black nationalists as a ‘white’ novel that tackled no racial themes since it was published in 1948 when many African American writers were seeking integration through shunning such themes. Margaret Walker’s early poetry in the Chicago Renaissance was also not feminist

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Sources Adamson, L. B., Foster, M. A., Roark, M. L., & Reed, D. B. (1998). Doing a science project: Gender differences during childhood. Journal of Research in Science Teaching, 35(8), 845–857. Adenika-Marrow, T. J. (1996). A lifeline to science careers for African American females. Edu- cational Leadership, 53(8), 80–83. Adigwe, J. C. (1992). Gender differences in chemical problem solving amongst Nigerian stu- dents. Research in Science and Technology Education, 10(2), 187–201. Allen, E. J. (2003). Constructing women’s status: Policy discourses of the

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Narrating the New Nation chapter six The Global North and South: Comparative Postcolonial Poetics in Diasporic South Asian Women’s Texts Jaspal Kaur Singh This chapter examines the poetics of resistance to gendered identity formations in Diasporic South Asian Women’s texts and their interconnections to the Indian and South African nation-states. I argue that in their re-envisioning of Indianness and Indian womanhood, certain writers are themselves limited due to their location and class politics. I examine texts from the Global North

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power with few restrictions, a trend that perhaps influenced emerging leaders once they were in power themselves. The persistence of deeply entrenched practices that emphasise the power imbalance between women and men seems to highlight that there are still deep power divisions in many African tribal cultures, divisions that seem relatively unaffected by colonialism. The high prevalence of child marriages—for example, 46% of girls below the age of 18 years are married in SSA compared with 21% in Latin America and the Caribbean (The Elders, 2012)—and initiation

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biased traditions and thus offer appreciated civilizational propensities. 9 Intellectual writings of the nineteenth and artistry of the twentieth century brood over an incessant participant via an interchangeable time-­continuum. Intellectual reconstructions have been categorized principally as writers employing antiquity and including an ancient African Egyptian and/or logically in later dating particularly with an Atlantic-­world sphere with West African inclusion and positioning. 10 Moreover, the ancestral civilizational idea inextricably has ties to the

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and about women regarding lesbian sexu- ality. That the majority of the texts happen to be by Muslim writers, with a few by Hindu women, is incidental, although the discussion of religion in these texts becomes important. “Most Muslims,” according to Imam Pamela Taylor, “believe homosexuality is a sin . . . The Quran, like the Bible, has passages . . . about the people of Sodom” (Hijab xiii), which lead many, Muslims and Christians alike, to believe that these texts forbid acts of homosexuality since it is sinful to engage in same- sex sexual relationships (a