Critiques of mass incarceration and its far-reaching effects have become a growing field of study in academia, drawing attention to the inequities and injustices created by prisons and the systems of white supremacy and patriarchy underlying the carceral logics of the prison. Prisons, as a form of social control, are not only to police and regulate individual bodies and spirits, but entire communities. While people of color are locked into systems of incarceration, their families (spouses, partners, parents, and children) are also caught up with the financial and emotional burdens of incarceration. This dissertation focuses on a population I call Mainline Mamas: Black women with relationship to prisons—through visitation or incarceration—while engaging with family, children, partners, and other women. Drawing on autoethnography and interviews with seven women who have navigated prisons as visitors, and some as incarcerated persons, this dissertation, therefore, interrogates how Black women are forced into a relationship with prisons, through incarceration and/or visitation, define, practice, and experience mothering. Our stories show how Mainline Mamas form communities as they navigate the entrenched hierarchies of the prison industrial complex. Mainline Mama, as a population, practice, and theory, is therefore a reimagining of possibility from the margins; a particular form of precarity that also searches for joy, family, and connection in the midst of a carceral state violence.

Most studies on refugee populations tend to focus on mental health issues and communicable diseases. Yet, reproductive health remains a major aspect of refugee women's health needs. African refugee women in the United States continue to experience some difficulties in accessing reproductive health services despite having health insurance coverage. The purpose of this study was to understand the reproductive health journey of African refugee women resettled in Phoenix, Arizona. This study also explored how African refugee women's pre-migration and post-migration experiences affect their relationships with health care providers. The study was qualitative consisting of field observations at the Refugee Women's Health Clinic (RWHC) in Phoenix, verbally administered demographic questionnaires, and semi-structured one-on-one interviews with twenty African refugee women (between the ages of 18 and 55) and ten health care providers. The findings were divided into three major categories: pre-migration and post migration experiences, reproductive health experiences, and perspectives of health care providers. The themes that emerged from these categories include social isolation, living between two cultures, racial and religious discrimination, language/interpretation issues and lack of continuity of care. Postcolonial feminism, intersectionality, and human rights provided the theoretical frameworks that helped me to analyze the data that emerged from the interviews, questionnaire and fieldnotes. The findings revealed some contrasts from the refugee women's accounts and the accounts of health care providers. While refugee women spoke from their own specific social location leading to more nuanced perspectives, health care providers were more uniform in their responses leading to a rethink of the concept of cultural competency. As I argue in the dissertation and contrary to conventional wisdom, culture per se does not necessarily translate to resistance to the American health care system for many African refugee women. Rather, their utilization (or lack thereof) of health services are better conceived within a broader and complex context that recognizes intersectional factors such as gender, racialization, language, displacement, and class which have a huge impact on the reproductive health seeking patterns of refugee women.