West African Literature Research Articles

In the name of war: Hypermasculinity in Elma Shaw’s redemption road

The paper examines hyper-masculinity in West African war literature. Masculinity, hegemonic masculinity, and hyper-masculinity are all recurrent themes in Social Sciences and other fields of study but not so much in Literature. The disparity between the war history of West Africa, the few literary works on conflicts in West Africa, and the dearth of literary studies on Africa’s war literature underscore this study. Elma Shaw’s Redemption Road is one of the very few war novels on Liberia’s civil war that spanned from 1989 to 2003 and cost the lives of over 250,000 people. Through the frameworks of postcolonialism and hypermasculinity, this paper analyses hypermasculinity and gender relations in Shaw’s post-colonial war novel. The geopolitical struggles of the post-colony, the emblematic dichotomies of feminine and masculine, and their implications on gender relations in war discourse are centralized. The study demonstrates that faulty childhood context, faulty governance, poor coping strategies, and the fear-loaded cultural oppression of males to show manliness culminate in the trials of men in this fictional post-colonial Liberia. These tensions exacerbate the chaos of war as they render the conflict setting a ripe fodder for violent gender relations. They also engender the inexplicability of femininity in masculinity discourses for the only reason that females are the litmus for the test and measurement of masculinity in many patriarchal cultures as demonstrated in the novel. Thus, the paper reveals insights into why male characters become hyper-masculine in the novel. This revelation facilitates a better understanding of gender issues in war contexts. The conclusion to the discourse is that in fictional war-torn Liberia, excessive masculinity is not a masculine nomenclature but a colonially influenced gender coping parading that has lasting negative implications on gender relations.

Network Novel: Ngũgĩ wa Thiongo’s Wizard of the Crow and Dialogues in African Literature

ABSTRACT This essay reads Ngũgĩ wa Thiongo’s Wizard of the Crow (2006) as an intervention in the ongoing dialogues in African literature. Through the paradigms of ‘reciprocality’, ‘extensibility’ and ‘reconfigurability’, the essay gauges the impacts of dialoguing on the readings of African letters by focusing on ways in which Ngũgĩ reincarnates old concerns of two exemplars of West African literature; Kojo Laing’s Major Gentl and the Achimota Wars (1992) and Ayi Kwei Armah’s The Beautyful Ones Are Not Yet Born (1968). The article draws on theoretical insights formulated on literary networks to conceptualise the attraction between Armah and Ngũgĩ on one hand and between Laing and Ngũgĩ on the other, with a view to discerning how Ngũgĩ’s network novel interrogates and intensifies thematic concerns of the preceding novels. Emphasised throughout the essay is how Ngũgĩ reworks Armah’s faecal metaphor and Laing’s body transformations in a bid to reflect on the significance of literary networks as both celebrated and productive enterprise that not only circulates interpretations but also regenerates readings of ‘network novels’.

Christ-figures in modern Anglophone West African fiction: Chimamanda Adichie’s Purple Hibiscus and the Church in West Africa today

ABSTRACT Over the years, a good number of West African fiction writers in English, influenced, as it were, by several factors, but especially, by their Christian background, have come up, in their works, with characters fashioned in the image and likeness of the biblical Christ, otherwise, Christ-figures. This paper, in the first place, looks at how, through the characters, Jaja, Papa-Nnukwu and Father Amadi, the Nigerian writer, Chimamanda Ngozi Adichie, continues, in her novel, Purple Hibiscus, the aforementioned tradition. It then considers the implications that the said Christ-figures in Purple Hibiscus hold for the contemporary Church in Anglophone West Africa. It is hoped that the paper will remain an invaluable addition to current efforts at deepening the relationship existing between religion, in this case, Christianity, and Anglophone modern West African creative literature.

Border Securitisation and Politics of State Policy in Nigeria, 2014–2017

This article examines the politics of public policies characterised by increased securitisation of Nigeria’s national boundary from 2014 to 2017. While the regulation appears on paper to discourage transborder crime, capital outflow and sustain a favourable balance of payment, the existing armoury of West African border literature argues otherwise. What is new in the transborder dynamics of West Africa? What informs government’s border policies in Nigeria? In answering these questions, this study provides a template for a reassessment of the gap between borderlands theory and policy in West Africa. The approach is comparative based on the critical analysis of oral interviews, government trade records, newspaper reports and the extant literature. The article provides a platform for rethinking of the nexus between governance and development in West Africa from the securitisation and neo-patrimonial perspectives. It concludes that effective border management in Nigeria is set aback by misguided and dysfunctional elitist-centred regulations that are devoid of the realities on the ground.

Fueling automobility: thoughts on Lindsey B. Green-Simms’s Postcolonial Automobility: Car Culture in West Africa

Lindsey Green-Simms’s Postcolonial Automobility: Car Culture in West Africa couples pioneering analyses of canonical West African films and literature, such as Sembene Ousmane’s Xala (1975) and Ama...

The non-standard in writing: A look at West African and Southeast Asian literature

The present paper investigates the representation of non-standard varieties of English in literary texts. Using a corpus-based approach focussed on Southeast Asian and West African texts while also drawing on texts from Scotland for purposes of comparison, the study performs a quantitative analysis that empirically defines linguistic feature profiles, revealing that the regions under investigation follow clearly distinct patterns, albeit with a common underlying principle. A diachronic investigation of these linguistic feature profiles shows that far from being static or stable, practices of representation vary from decade to decade.

Saro-Wiwa's Language of Dissent: Translating between African Englishes

This article calls attention to the essential translational aspect of linguistic experimentation in literary uses of African Englishes in colonial and postcolonial West African literature. It focuses mainly on the literature of the most linguistically diverse country in Africa – Nigeria. Drawing on the theoretical work of Itamar Even-Zohar, Lawrence Venuti, and Pierre Bourdieu, it demonstrates how the different Englishes used in this literature act in a translational way, relating and responding to cultural, political, and social contexts. Specific attention is paid to Amos Tutuola's use of interlanguage and diglossia; Chinua Achebe's manipulation of acts of code-switching and mixing; and how Ken Saro-Wiwa's development of a unique language of dissent in his novel Sozaboy: A Novel in Rotten English is built upon these earlier experimentations with translations between Englishes.

Metaphor and the Slave Trade in West African Literature

Book Review| March 01 2016 Metaphor and the Slave Trade in West African Literature Metaphor and the Slave Trade in West African Literature, by Laura T. Murphy. Athens: Ohio University Press, 2012; pp. 243, $27.96 paper. Joseph McLaren Joseph McLaren Hofstra University Search for other works by this author on: This Site Google Journal of West African History (2016) 2 (1): 195–198. https://doi.org/10.14321/jwestafrihist.2.1.0195 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation Joseph McLaren; Metaphor and the Slave Trade in West African Literature. Journal of West African History 1 March 2016; 2 (1): 195–198. doi: https://doi.org/10.14321/jwestafrihist.2.1.0195 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveMichigan State University PressJournal of West African History Search Advanced Search The text of this article is only available as a PDF. © 2016 Michigan State University2016 Article PDF first page preview Close Modal You do not currently have access to this content.

The African Atlantic: West African Literatures and Slavery Studies

The African Atlantic: West African Literatures and Slavery Studies Taiwo Adetunji Osinubi BOOKS REVIEWED Rebellious Histories: The Amistad Slave Revolt and the Cultures of Late Twentieth-Century Black Transnationalism ByMatthew J. Christensen Albany: State U of New York P, 2012. xiv + 188 pp. 9781438439709 paper. Metaphor and the Slave Trade in West African Literature By Laura T. Murphy Athens: Ohio UP, 2012. ix + 243 pp. 9780821419953 paper. SLAVERY STUDIES, COLONIALISM, AND AFRICAN LITERATURES Within African literary and cultural studies, work on the representations of domestic West African slavery or the historical slave trades across the Atlantic and the Sahara has been sparse. Laura Murphy and Matthew [End Page 149] Christensen address this paucity in two books with strikingly different perspectives and outcomes. Whereas Murphy focuses on metaphorization and veiled communications in representations of slavery, Christensen emphasizes direct contestations of slavery’s meanings and overt appropriations of symbolic narratives and icons that critique enslavement and its legacies of political and cultural dispossession. In his explicitly transnational study, Christensen examines the memorializations of the 1839 Amistad slave revolt in the United States and Sierra Leone as a site of contestation over the meanings of emancipation and political independence. Murphy studies representations of the slave trade in Ghanaian and Nigerian literatures. Both scholars examine texts and events from about the third decade of the nineteenth century to the first decade of the twenty-first century. In reading these contributions together, I frame my observations within an appraisal of the disjunctures among a globalizing slavery studies, African literary scholarship, studies of slavery narratives in the North Atlantic world, and the much researched study of slavery in the Americas. This wide gesture is necessary because as much as these books can be read as studies in African and African American literatures, they beckon toward larger cross-disciplinary conversations about the histories and representations of slavery, colonialism, and capitalism. Hitherto, most of the work on slavery in Africa has been produced outside literary scholarship. Such work, produced by historians, anthropologists, political scientists, legal scholars, and archeologists on the historical and contemporary practices of capture, enslavement, and bondage constitutes the cross-disciplinary field of slavery studies. Although much of the work in the field through the last three decades of the twentieth century was historical, the rise of contemporary slavery studies, the attention to human trafficking, and the increasing recognition of globalized labor exploitation have transformed historical slavery studies into contemporary global slavery studies. Increasingly, the slave trade is recognized as a globalizing force with multiple historical locations and participants. New and forthcoming journals and book series—such as the Journal of Global Slavery or Brill’s Studies in Global Slavery—continue to transform the field. It is thus imperative for scholars to historicize their studies of any form of slavery and slave trade within a larger landscape and temporality of co-extensive practices of enslavement and freedom. The transformations I list above influence my reading of Murphy and Christensen. While a simple Google search will reveal countless conferences and publications on the histories and forms of slavery and bondage in Africa, it will produce far fewer search results on the representations of slavery in African literatures. This disjuncture is historical. Slavery, the Atlantic slave trade, and abolition are acknowledged as catastrophic and traumatic events in Caribbean and American literatures. Hence, scholars studying representations of slavery in the Americas find a ready body of codified literatures overtly addressing its traumatic legacies. There is also a great interaction between scholars of Caribbean and American literatures of slavery and scholars of slavery studies in the Americas. Colonial conquest reconfigured Africa’s internal relationship to domestic slavery and the internal slave trades such that scholars of slavery in African literatures must take into account how colonialism impacted how slavery is remembered and represented. That is to say that all accounts of slavery and slave trade must be provincialized, i.e., taken out of any singularizing (North Atlantic or putatively global) narrative [End Page 150] and rescaled within a local nexus of meanings and historical mechanisms.1 For West African literatures, such provincializing gestures must take account of colonialism and its successor or related projects such as anticolonialism, independence, arrested decolonization...

Gendered Exclusion and Contestation: Malawian Women’s Migration and Work in Colonial Harare, Zimbabwe, 1930s to 1963

IntroductionMainstream scholarship has presented the history of both internal and international migration as a male phenomenon in the context of capitalist development. This obscured women's mobility throughout the twentieth century. Marxist scholarship on Southern, West, East and North Africa stresses men's labor flows; recruitment processes and labor controls; and struggles for a fair wage, better working and living conditions.1 Even West African literature on inter-colonial commercial migration focuses on how came and went.2 Such androcentric literature erases women's engagement as inter-colonial workers, reflecting prevailing patriarchal perceptions of the migrant worker, and marking a significant gap in African labor history.The new scholarship emerging between the 1990s and 2000s aimed to fill this gap by focusing on female migrants' livelihood strategies. For instance, Wells contested the mainstream conception, implicit in the male dominated literature, of African women as victims trapped in the passive grass widow syndrome. To her, South African women were migrant workers in their own right.3 Similarly, for Zimbabwe and Swaziland among others, scholars established women's struggles for mobility against colonial structures and customary laws; their fight to preserve their income generating options; and their flight from patriarchal controls and rural poverty.4 East, Southern and West African literature similarly examines internal women's commercial sex work. For example, the Kenyan and Sotho women studied by White and Coplan fled rural poverty in Kenya and South Africa to work in Nairobi and the Rand respectively.5 Ouedraogo's Dagara girls migrated from rural Burkina Faso to engage in different economic activities, including prostitution in the West African town of Bobo Dioulaso.6 Pettin, on the other hand, focuses on circular, rural to urban commercial migration among Nigeria's Hausa women.7 C. Obbo follows Ugandan women's migration to the city of Kampala, where they settled in shanties such as Namuwongo-Wabigalo.8 Other scholars, such as Buijis, even established women's rural to rural work, with Buijis' Transkeian women working on farms in Natal.9 However, despite dispelling the view of women as shiftless dependents of men, this literature still focuses primarily on internal migration, based on the adage that women only migrate over shorter distances.In Africa the feminization of international migration is increasingly drawing scholars and policy makers' attention. Even so, scholars still see women's international work as merely a contemporary trend.10 Of course, by emphasizing the novelty of such movement, this scholarship misses the complexity of the colonial antecedents of women's migration and work, at once, moving from rural to urban areas and further across multiple colonial boundaries. For instance, Malawian women moved from rural Malawi to Blantyre and into either Mozambique or Zambia before reaching Zimbabwe and moving on to Harare to live and work.This study traces these women's migration and work experiences in colonial Harare, Zimbabwe, against official laws designed to limit their mobility or to outright exclude them. Of course, inter-colonial migration emerged in response to the growth of the male oriented capitalist system in regional development centers such as Zimbabwe. Insofar as states, urban manufacturers and other employers regarded men as the principal workers, they promulgated trans-colonial and urban controls to confine women, as much as possible, to their homelands. However, Malawian women actively contested these restrictions. In both obvious and creative ways, they earned incomes for their families' survival in Zimbabwe and across national boundaries. This was despite the triple disadvantage of being women, foreigners and non-capitalist workers who encountered a complex regimen of laws, both generally affecting women and specifically affecting foreign women. …

Filles de Caliban : les héroïnes nigérianes de Chimamanda Ngozi Adichie

Over fifty years after the first African countries became independent, Shakespeare's Caliban, hailed among the colonized as the embodiment of resistance, is still alive in West African literature, addressing the issue of what comes after great struggles, exposing the precariousness of all victories over oppression, and questioning the grand narrative of decolonization. The characters of Nigerian-born Chimamanda Ngozi Adichie, most of them women confronted with a world where skin colour is still a discriminating factor, thus testify to the lingering legacy of colonialism and to their own strategies of self-affirmation. In this paper I will look into a few embodiments of Caliban's uncompromising spirit in her narratives, then scrutinize some persisting after-effects of colonial discourse and finally try to show how she highlights the ineffectiveness of the binary oppositions underlying colonial discourse, and describes forms of human relations more complex than the master-slave dialectic typical of colonial societies.

SAMPLE OF LITERATURE REVIEW IN A TOPIC RELATED TOTRADITIONAL RELIGIOUS BELIEFS IN SOME WEST AFRICAN NOVELISTS WORKS

African traditional religion is one of the starting points of the West African literature, and in most of the first generation of West African writers’ novels, the topic is largely developed. These novelists have observed many of the qualities and roles ascribed to traditional religion in the expression of the African cultural identity. Any West African critic who neglects religion in his writings is also neglecting an important, even indispensable literary movement of the past, which has played a crucial role in the African's quest to the present, and a direction for the future. The African past was decapitated by the slave trade and the white domination, and the writers reconstruct the West African pre-colonial era, through its religious and cultural practices. African traditional religion is one of the starting points of the West African literature, and in most of the first generation of West African writers’ novels, the topic is largely developed. These novelists have observed many of the qualities and roles ascribed to traditional religion in the expression of the African cultural identity. Any West African critic who neglects religion in his writings is also neglecting an important, even indispensable literary movement of the past, which has played a crucial role in the African's quest to the present, and a direction for the future.

Ben Okri’s The Famished Road in the Context of Post-War West African Literature in English

On publication in 1991 Ben Okri's 'The Famished Road' was considered as a new departure in West African Anglophone fiction. This paper will seek to establish the novelty of the work by relating it to the literary and socio-political context out of which it emerged. This will lead to an examination of the evolution of the African writer's role against the swiftly evolving and increasingly conflictual background of contemporary postcolonial studies.

Sociolinguistic Consequences of Language Shift in Anglophone West African Literature

Sociolinguistic Consequences of Language Shift in West African Literature Edmund Bamiro The long history and dominance of English in West Africa have compelled a shift towards the language by several West African creative writers, beginning especially in the post-World War II decade. Using data from the novels of two prominent authors, the Ghanaian, Ayi Kwei Armah, and the Nigerian, Chinua Achebe, this paper argues that the massive shift in the direction of English has been accompanied by a reterritorialization of the language in the West African sociolinguistic environment. Consequently, language shift in West African literature is mediated by the strategies of disidentification and counteridentification from, and identification with, native English forms and norms. However, the language shift in terms of a transfer of legitimacy from the writers’ filial bond to their mother tongues to their affiliation with imperial language and aesthetics is a double-edged sword.

“They Just Won't Do, You Know”: Postcolonial Discourse and Evelyn Waugh's Sword of Honour

“They Just Won't Do, You Know”: Postcolonial Discourse and Evelyn Waugh's Sword of Honour

From Sheba They Come: Medieval Ethiopian Myth, US Newspapers, and a Modern American Narrative

A growing body of research documents the connections between West African and American literatures. 1 Henry Louis Gates's The Signifying Monkey locates the genesis of African American theories of signifyin(g) in West African rhetorical traditions; Keith Cartwright's Reading Africa into American Literature traces the philosophy of Africa's Sen- egambian region in the work of such canonical American authors as Zora Neale Hurston, Ralph Ellison, Herman Melville, and William Faulkner; Sterling Stuckey's African Culture and Melville's Art examines how West African customs and rituals as practiced in the new world shaped Moby Dick; and Mechal Sobel's The World They Made Together suggests how West African ideas of time, spirit, and death influenced the American South (Gates 17; Gruesser; Stuckey; Sobel). Little attention has been paid, however, to how African thought from outside of West or Central Africa, from African regions not connected to the Atlantic slave trade, shaped conceptions in the African diaspora. Rather, an ahistorical conception of circulation has dominated research on connections between Africa and the new world, with transatlantic studies accidentally serving to erase much of non-Atlantic Africa. Yet, ideas circulate not just through transported African bodies, but through African oral and written texts that circulated outside of Africa over the past millennia. As an effort to expand our understanding of the great variety of African thought that participated in shaping the Americas, I attend in this essay to the East African nation of Ethiopia as a minor but important informant of nineteenth- and twentieth-century creativity in the United States through the medieval Ethiopian text of the Kәbra Nagast. 2 This essay is related to my larger project demonstrating the global influence of this Ethiopian myth, in particular on medieval European concep- tions of the Queen of Sheba. The structure of the paper is as follows: first, an outline of Ethiopian claims; second, the direct appearance of these claims in eighteenth- and nineteenth-century US newspapers; third, an analysis of the most frequently reprinted Queen of Sheba story in nineteenth- century US newspapers in light of these claims; fourth, an analysis of a nineteenth-century US novel in the same light; and fifth, a survey of the appearance of Ethiopian claims in twentieth-century US literature.

Stephanie Newell, West African Literatures: ways of reading. Oxford: Oxford University Press (pb £18.00 – 978 0 19927 397 3; hb £43.00 – 978 0 19929 887 7). 2006, 259 pp.

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The Columbia guide to West African literature in English since 1945

The Columbia guide to West African literature in English since 1945

<i>Islam, Ethics, Revolt: Politics and Piety in Francophone West African and Maghreb Narrative</i> (review)

Reviewed by: Islam, Ethics, Revolt: Politics and Piety in Francophone West African and Maghreb Narrative Aaron L. Rosenberg (bio) Islam, Ethics, Revolt: Politics and Piety in Francophone West African and Maghreb Narrative. By Donald R. Wehrs. Lanham, MD: Lexington Books, 2008. x + 279 pp. $75.00. Donald Wehrs has provided a valuable addition to comparative literary scholarship with his recent volume on a group of novels from Northern and Sub-Saharan West Africa. Wehrs has conspicuously left out the work of Anglophone West African writers. He has also tightly defined his purview by focusing on only novelistic expression (albeit with frequent and extensive references to other expressive forms integral to Judaic and Christian ethical identity). It is clear that these scholarly circumscriptions were necessary to his project and prevent his observations from ranging too widely and thus losing their intellectual force. We can only hope that some other enterprising scholar will see fit to carry on Wehrs's endeavor by looking at Islamic narratives from this region (and possibly others) in other languages and other forms such as poetry, popular song, and drama. Wehrs's work stands as an important remedy to a lacuna in contemporary scholarship on West African literature. Stephanie Newell's recent volume entitled West African Literature: Ways of Reading (Oxford: Oxford UP, 2006), to take one current example, is a wide-ranging and well-organized volume which tackles important practical and theoretical issues in both Anglophone and [End Page 428] Francophone West African Literatures, although its scholarship on other languages of expression is less thorough. An additional weakness is Newell's treatment of Islam in literature. As Alioune Sow has noted in his recent review in African Studies Quarterly: "[Newell's] chapter on Islam is relatively short for what is an important and yet neglected aspect of West African literatures . . . the absence of figures such as Amadou Hampâté Bâ . . . or Yambo Ouologuem, with his devastating response to Islamic values in Le devoir de violence is questionable" (10. 1 [Spring 2008]). Even a cursory glance at Wehrs's table of contents reveals the extent to which his study remedies these oversights. His text considers the socio-cultural implications of works by authors who emerge from an Islamic environment. He devotes a chapter to unpacking the complicated messages of Ouologuem's Le devoir de violence (Paris: Ed. du Seuil, 1968) and although Wehrs does not deal with Ahmadou Ba's famous novel The Fortunes of Wangrin (Bloomington: Indiana UP, 1999), his choice not to include him in his analysis may have to do with the content of the novel and its inefficacy vis à vis his present project. Of more significance is Wehrs's ability to demonstrate the overlap between North and Sub-Saharan Africa through creative discourse. This is a task which he carries off admirably. That his focus on varied and intellectually divergent accounts of Islamic propriety and the systems of action that emerge from them is of a crucial, timely nature at present is underscored by recent events throughout the globe. The newly instated American president in his inauguration speech simultaneously expressed a willingness to "extend a hand" to governments willing to "unclench [their] fist[s] and emphasized his determination to crush Islamic insurgents in Iraq, Afghanistan, and elsewhere throughout the globe." President Obama also stated that "To the Muslim world we seek a new way forward based on mutual interest and mutual respect." At other points, however, he invoked a strongly Christian tone; claiming that "God calls on us to shape an uncertain destiny," and that "our security emanates from the justness of our cause." He even went so far as to claim that America's democratic ideals were spread because "we did not turn back nor did we falter and with eyes fixed on the horizon and God's grace upon us we carried forth that great gift of freedom and delivered it safely to future generations." All of this of course before he closed his speech with the following: "God Bless You and God Bless The United States of America" (my transcriptions). The mixed feelings and responses that Muslims are left with upon hearing such pronouncements are the logical outcome of this...

A Selective and Annotated Bibliography of English and French Language Sources on Cape Verdean Literature

There is a remarkably small amount of translated works from Lusophone Africa. Among the Lusophone texts that are available in translation, those from Cape Verde are few and far between. This lack can be attributed to multiple factors. First, creative publications from Cape Verde do not have wide circulation. Many Cape Verdean works are published in the islands and do not have a large international market, even among other Portuguese-speaking countries. Even within the islands, there is limited access to published creative works, as there is typically a small number of first edition prints, and it is rare for a book to make it to a second edition. This small-scale production affects external and internal access, which is directly correlative to the small amount of critical work that is produced about the creative literature in Cape Verde. Beyond and often because of these limitations, Cape Verdean works are rarely translated from the Crioulo or Portuguese languages, further limiting accessibility. This bibliography intends to create general access to Cape Verdean Literature for an audience that does not have command of the Portuguese or Crioulo languages, but has an interest in the little known literature from this West African country. Scholars of West Africa, who are largely trained in French and English, can use this bibliography to expand their understanding of West African literature without needing to acquire the Portuguese language. For an in-depth study of Cape Verde, a grasp of the Portuguese (and Crioulo) languages would be necessary; the majority of creative literature is in Crioulo or Portuguese and the sources listed in the two most widely recognized bibliographies on Cape Verde1 are largely in Portuguese. Though the introductions and annotations in both of these bibliographies are in English, few of their cited resources are available in French or English. While these references are invaluable to a scholar of Lusophone literature, they are inaccessible to non-Portuguese-speaking scholars. While applicable sections of these references are noted both in the body of this bibliography and in the section entitled "Resources for Further Research," these sources have a limited audience. The aim of this bibliography is to create levels of access that these other bibliographies do not avail.