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The article presents an interview with Mame Coumba Ndiaye, daughter of the African poet Mariama Diop nee Ba, who wrote biography of her mother. Topics discussed include mother-daughter epistolary relationship, role of print culture in their family, and relevance of her mother's literary work in today's era. Further mentioned are topics including details of her biographical novel and whether the novel is fiction or nonfiction.

In this article, the author discusses various literary works of African poet Mariama Diop nee Ba, presented at the L'Ouest Africain forum. It explores the theme of her poem "Festac . . . Souvenirs de Lagos" ("Festac . . . Memories of Lagos,)" epistolary genres, and an essay on negritude. Also mentioned are topics including the challenges that campaigns for gender equality faced in fifteen years post Senegalese independence and gender inequality in print media.

The article focuses on the poem "Festac . . . Souvenirs de Lagos" ("Festac . . . Memories of Lagos," by Mariama Diop nee Ba in order to valorize Black and African creative expression and intellectual thought. Topics discussed included the Topics discussed include the effect of the poem on the (Second Festival of Black Arts and Culture) FESTAC's event, the marginalization of African women in Pan-Africanism, and discourse of anticolonial struggle for final emancipation and self-determination.

The article offers poetry criticism of the poem "Festac . . . Souvenirs de Lagos" ("Festac . . . Memories of Lagos," by Mariama Diop nee Ba. Topics discussed include (Second Festival of Black Arts and Culture) FESTAC's project that aims to valorize Black and African creative expression and intellectual thought, the marginalization of African women in Pan-Africanism, and discourse of anticolonial struggle in the neocolonial context of the 1970s for final emancipation and self-determination.

The article focuses on African women who have been marginalized in the performance, planning, and documentation of Pan-Africanist projects, following the series of Pan-African Congresses held from 1919 onward. Topics discussed include by the republication of the poem "Festac . . . Souvenirs de Lagos," ("Festac . . . Memories of Lagos") by Mariama Diop nee Ba at the Second World Black and African Festival of Arts and Culture (FESTAC) and the historical relevance of the poem with festival.

The article focuses on the poem "Festac . . . Souvenirs de Lagos" ("Festac . . . Memories of Lagos," by Mariama Diop nee Ba in order to valorize Black and African creative expression and intellectual thought on account of the Second Festival of Black Arts and Culture) FESTAC event. Topics discussed include effect of the poem on people attending FESTAC, marginalization of African women in Pan-Africanism, and discourse of anticolonial struggle for final emancipation and self-determination.

In this article, the author discusses the online representation of the African women in Pan-Africanism in the poem "Festac . . . Souvenirs de Lagos" ("Festac . . . Memories of Lagos," by Mariama Diop nee Ba on social media platforms such as Instagram. It explains a term mediated ancestrality as a connection of younger generation with ancestors (poets) whose works being adapted to a digital communication technology such as twentieth century African literature, extending it into digital platform.

The article focuses on two poems including "Festac . . . Souvenirs de Lagos" ("Festac . . . Memories of Lagos," by Mariama Diop nee Ba and another by Younousse Seye, which aimed at African women in Pan-Africanism.It mentions that these poems were circulated at the Second Festival of Black Arts and Culture) FESTAC event in 1977 and Pan-African Festival of Algiers (PANAF) in 1969. Topics discussed include creative expression and intellectual thought of neocolonial African women.

The article focuses on the poem "Festac . . . Souvenirs de Lagos" ("Festac . . . Memories of Lagos," by Mariama Diop nee Ba in order to valorize Black and African creative expression and intellectual thought on account of (Second Festival of Black Arts and Culture) FESTAC event. It discusses an era of Nigeria's geopolitical ascendance in the wake of a 1973 oil embargo, in reference with the Lagos of 1977. It focuses on Nigeria's deviation on shaping the global notions of black culture.

This research investigates the profound influence of Eurocentric beauty ideals, propagated predominantly through mainstream media, on the self-perception and body image of Moroccan women. Focusing on a sample of 134 females, the study examines how exposure to these ideals through media outlets, such as television, and social media impacts beauty and self-perception. The findings highlight several critical dynamics. Firstly, there is a significant negative correlation between high exposure and both self-esteem and body image, indicating that greater consumption of Western media is associated with lower self-esteem and more negative body image perceptions. Secondly, our research reveals that Moroccan women experience substantial pressure from social media as well as their inner circle to conform to certain beauty standards, which adversely affects their psychological health and perception of beauty. Finally, the study identifies age and education as significant moderators in how media exposure affects women, suggesting that these factors may offer some resilience against the negative impact of media. These insights underscore the need for a broader representation in media to foster healthier self-perceptions and challenge the dominance of Eurocentric beauty standards. [ABSTRACT FROM AUTHOR]

Grafting selected elements into a primary theory from another theoretical approach can sometimes enhance the theoretical framework to facilitate more refined data analysis. Because of the possible risks of theoretical fragmentation that may result from incorporating elements of different theories into a single framework, we opted for grafting selected elements of one theory into our primary theory, to carefully retain the logical coherence of the main theory. In this paper, we draw on a study of isiXhosa-speaking women traders in Cape Town's Langa Township (hereafter referred as Langa) to argue that grafting elements of Sen's capability approach (CA) into Giddens's structuration theory (ST) enhanced our theoretical framework. This improved the quality of our analysis and enabled us to generate more nuanced findings. Our qualitative study with 25 African women traders investigated how these women exercised agency in responding to structural constraints and opportunities that affected their trading businesses. We used participant observation and in-depth interviews to collect data. Sen's CA (grounded in social justice) expanded on Giddens's notion of structures as constraining and enabling. For this aspect of our theoretical framework, CA informed by Sen's research on women's empowerment projects amplified the intersection of gender, class and race constraints that affected the women traders. Furthermore, CA's emphasis on quality of life and well-being outcomes was useful in helping us assess the transformative capacity of the women traders' agency. This dimension complemented Giddens's ST and therefore our theoretical framework was enhanced by grafting in these elements from Sen's CA. [ABSTRACT FROM AUTHOR]