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16.3 Final Recording of Film Analysis Presentation

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16.3 Final Recording of Film Analysis Presentation

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Film Analysis Presentation on Black Panther.

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Film Analysis Presentation on Black Panther.

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15.5 Psychological Adaptation and Mental Health Discussion.

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15.5 Psychological Adaptation and Mental Health Discussion.

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Black Women’s Maternal Health

This stood out to me because so many black women are suffering from maternal health. Black women are neglected in the health care system. Due to unsafe “abortions”, the major contributing factors have increased African American maternal mortality. There are multiple things that can affect maternal mortality. Black women have been facing pregnancy sickness more than any other racial group because of facing many years of structural inequities Maternal health is when women have difficulties delivering babies. Especially black women in society take more of the risk because of their health conditions and society. African American women’s health percentage is 87%. In other words, is an issue in poverty, lack of care, not having access to the best hospitals. Racism also plays a role. Exposure can make women stressful which can make the difference between life and death. African American women are more likely to die than white women. This information shows how profound the inequities really are. Black women are more likely to die than white women. White women have 13% of maternal mortality risk and black women are 44%. Fibroids are muscle tissues that grow on the walls of the uterus. If the fibroid outgrows the blood supply then women can be at risk of maternal mortality. This causes: Severe stomach pain, Bleeding, Miscarriage, and Black women are more likely to get fibroids during pregnancy than other racial groups, according to heathline.com. Making it a requirement to be more concerned with maternal and child health services and programs, such as: Family planning, and givemore attention to black women with giving birth and after the delivery, which is the most dangerous time for complications.  Some things that can address these issue is that we need to educate black women on how to recognize when their mental health is declining, create more safe black spaces, and get rid of the notion that black women are “tougher” than other races. The resource i choose is https://www.nationalpartnership.org/our-work/health/reports/black-womens-maternal-health.html  , this is because it specifically gives me an understanding of maternal health, how it works and affect black women.

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https://www.mcgill.ca/oss/article/history/40-years-human-experimentation-america-tuskegee-study

African Americans face higher COVID 19 rates according to the pew research articles because black people are more likely than white people to live in heavily populated regions, which contributes significantly to higher virus hospitalization rates. Black people are likely to have additional health issues that put their lives in jeopardy. They have a lower chance of receiving adequate health care. They are more likely to be employed in jobs that require them to interact with the general public. Black adults, in particular, are less likely to trust medical scientists, accept experimental medical treatments, or enroll in a potentially disease-fighting vaccination. A lack of trust in the healthcare system, as well as preexisting health conditions, increases the risk of coronavirus complications. In addition, social and economic factors, as well as long-standing disparities in health care access and outcomes for black Americans, all contribute to health risk. We must demand healthier, more self-sustaining dining options as a black community. In Compton and South Central Los Angeles alone, there are over 18 McDonald's franchises, but there are few to no healthy alternatives. We must begin with our diet if we are to reduce health disparities in the black community. Second, we must reject the notion that every member of the government is working against us. While we all have valid points of view, it's time to take a step back and look at how this ideology is undermining the community. Finally, we must put pressure on healthcare facilities to provide detailed information on all medications distributed, not just vaccines. I chose this resource because it is a good place to start when researching African Americans' distrust of the government.

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 Film Analysis Outline Template (Alaysia Johnson )

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Unit 12-12.5 Religion and Spirituality. 

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Unit 12-12.5 Religion and Spirituality. 

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The Yoruba serve as go-betweens for man and the supreme creator, as well as the rest of the divine world. Yoruba religious rituals have a social function by promoting cultural values and aiding in the preservation of the people who follow them. It fosters bonds by bringing you closer to your African ancestors. They were kings, cultural heroes and heroines, warriors, and city founders who had a significant impact on people's lives and Yoruba society by their contributions to the culture and social life. It also connects because this religion came from west Africa, also from the people of southwestern Nigeria. Religion is especially popular among African-Americans. It offers them a spiritual path and a deep sense of cultural belonging. 3. The Yoruba faith treats health and healing in their religion as a sign of comfort. People feel as tho this tradition has given them a space of freedom, and a space of  home.

It offers them a heritage to celebrate, so they feel safer and welcomed with this religion. Something I learned is that Yoruba religion is made up of traditional customs and spiritual concepts that have matured into a strong religious system. This resource gives a very credible perception of what Yoruba is and their spiritual practices, customs. And  Yoruba Beliefs And Origin.

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Traditional Yoruba drummers in Nigeria. Editorial credit: Ajibola Fasola / Shutterstock.com.

The Yoruba are an ethnic group who live in West Africa. They are currently estimated to be about 44 million people, the majority of whom live in Nigeria where they account for about 21% of the country's population. It is one of the largest ethnic groups in Africa, and they speak the Yoruba language. Yoruba communities also live in other countries besides Nigeria which include Ivory Coast, Ghana, Sierra Leone, Liberia, Dominican Republic, Puerto Rico, Cuba, Saint Lucia, Venezuela, Trinidad and Tobago, Granada, Brazil, and Jamaica among other regions in the world.

Yoruba Religion

The Yoruba religion system comprises of traditional practices and spiritual concepts which has evolved into a robust religious system. The Yoruba traditional religion believes that all human beings pass through what is known as Ayanmo which translate to destiny or fate. Therefore, according to the Yoruba, humans are eventually expected to become one in spirit with the divine creator who is also the source of all energy, a state which is also known as Olodumare. Besides, every action or thoughts of an individual in the physical realm interact with other living things, and each tries to achieve and find destiny in the spiritual sphere. According to religion, an individual who stops growing spiritually in any aspect of their lives are destined for invisible potsherds. Life and death in the Yoruba religion belief system is a continuous cycle of existence in different forms of physical bodies while an individual's spirit evolves towards transcendence.

The Yoruba people believe that before one is born, they determine their destiny. They decide long before they ever arrive on Earth on what they will be doing in the world, where they will live, and who they will love, and even on how they will die. The religion also states that after one is born into the world all their plans and promises are forgotten and similarly their destiny is even forgotten. An individual, therefore, tries to remember and claim the future they mapped out before they came into the world. God is an all-powerful being who is not limited by gender and is the supreme deity among the Yoruba community. It is believed that he lives in the skies. The communication between people and God (Olodumare) is carried out by the intercessors commonly known as the Orishas.

Orishas

The orisha in the Yoruba religion function in almost the same way as the Catholic Saints and they are the intercessors between the world of humanity and the divine world. They often act on behalf of the worshippers on Earth and even sometimes against them. There are many different types of Orishas in the Yoruba religion, and it is believed that some were present at the time of creating the world while others were actually human beings who transcended into a semi-divine state.

Others take the form of natural resources like a river or a tree or anything else in the environment. The Orishas marry, divorce, drink, eat, and have a taste of virtually anything from alcohol to music and anything else that humans also have a taste.

Reincarnation

The Yoruba religion does not emphasize salvation as in the Christian faith but instead focuses on living a good life. According to religion, reincarnation is not something to be escaped as it is in Buddhism but rather a good thing. Defiant people or those who commit suicide and other cruel people are not reborn. Children are believed to be the reincarnation of ancestors particularly the ones they resemble. To emphasize the concept of reincarnation in the Yoruba religion names such as Babatunde which translate to "father Returns," Yetunde which translates to "mother comes back again," Babatunji which translates to "father wakes up" is commonly used. Reincarnation according to the Yoruba religion, gender is not an issue, and it is believed that it changes with reincarnation.

Ajogun

In Yoruba traditional religion there are beings known as Ajogun which represent the negative forces and they can cause accidents, illnesses, depression, or any other form of calamity in the society and they are almost equivalent to demons. These deities are supposed to be avoided, and people who are afflicted by Ajogun would have to visit a priest (Ifa) to perform some kind of divination rituals and to prescribe a way of getting rid of the troubling spirit. In Yoruba traditional religion every problem has an explanation which could either be an evil spirit, or one has been bewitched, or they could have upset or neglected and orisha who has to be appeased.

Ashe

The Yoruba religion also has an Ashe which is a force possessed by humans, and gods also possess them. Ashe is a powerful force and can cause change either for good or for bad, and it is contained in virtually everything in nature such as lighting, hurricane, blood, and even names. Ashe is almost similar to the Chi in the Chinese tradition or the Chakras in the traditional Indian beliefs.

Creation In Yoruba Religion

Yoruba religion has an account of creation where the truth was sent to find if the newly formed Earth was habitable for humans. The Earth was one of the several creations, and it was found that it was too wet for humans to live. Later on, different divinities which were led by Obatala accomplish the mission of making the Earth develop its crust to support human life. They ensured that the Earth was fertile and capable of supporting plant life.

1. Home

2. Society

3. What Is The Yoruba Religion? Yoruba Beliefs and Origin

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What Is The Yoruba Religion? Yoruba Beliefs and Origin

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The Yoruba are an ethnic group who live in West Africa. They are currently estimated to be about 44 million people, the majority of whom live in Nigeria where they account for about 21% of the country's population. It is one of the largest ethnic groups in Africa, and they speak the Yoruba language.

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Examining various aspects of life that affect the African-American community over the course of our lives. I learned about studies that provide information on the difficulties that various groups of the African American population may face throughout their lives. Recognize that serving various groups of the over 40 million African-Americans in the United States can provide data about African-Americans, but that this data is not always singularly accurate or applicable across the population. It is critical to examine data and visualize the plight of the African-American community.  When people make broad statements about large groups of people, the impact can often go unnoticed, but when people look at data, the message is unmistakable. There are statistical differences and challenges that affect the African-American community, and the average black baby is born under different circumstances. Something that stood out to me was that females are having babies at a younger age than whites.

The resource that helps me further understand the topic is, https://www.usnews.com/news/blogs/data-mine/2015/01/05/black-americans-have-fewer-years-to-live-heres-why

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The death of 18-year-old Michael Brown in Ferguson, Missouri, prompted a national conversation about race and the justice system, with many concluding discrepancies exist in policing and sentencing that, apart from race, seem unexplainable.

Health is also far from post-racial. While America has made progress on this front, including through the Affordable Care Act, many gaps persist between blacks and whites.

Issues in health and health care that lead to a shorter life span for black Americans start before birth. The average black baby enters the world under different circumstances than the average white baby, and the gap only grows between birth and death.

In 2012, about 13 percent of babies born to black mothers had low birth weights (less than 2,500 grams), compared with 7 percent of babies born to white mothers, according to the
Centers for Disease Control and Prevention. While the infant mortality rate for white America is 5.2 infants out of 1,000 births dying before age 1, the infant mortality rate for black America is much higher - 11.5 per 1,000 - putting the population subsection nearly on par with Mexico.

It's difficult to isolate one factor as the cause of lower birth weight and higher infant mortality among black babies - many correlating factors contribute to a perfect storm. Black babies are more likely to be born to younger, less-healthy, less-wealthy and less-educated mothers, who additionally are less likely to be married and less likely to receive prenatal care than white mothers.

For black mothers, the ages from 20 to 24 are the most common for giving birth, followed by 25 to 29. White mothers give birth later - 25 to 29 is the most popular range, then 30 to 34 - and are far less likely to give birth as a teen.

In 2012, one-third of live births to whites were to unmarried women, while more than two-thirds of births to blacks were. Single motherhood means a potential for less stability growing up, but more than that, it means less wealth. The poverty rate for families with married couples was about 6 percent in 2013, compared with 30 percent for families with a female head of the household and no husband present, according to the Census Bureau. Meanwhile, children born to married couples are more likely to finish college, find good jobs and have successful marriages, according to The New York Times.

Also, more pregnancies to black women are unplanned. While 70 percent of births to white mothers between 2006 and 2010 were intended, half of births to black mothers were. This disparity contributes to less preparedness, education and health of the mother. Sexually active black women report less contraception usage than white women.

Along the parenting track, breast-feeding has lifelong health benefits for babies, including a reduced risk for hospitalization for lower-respiratory tract diseases in the first year and lower chances for asthma, childhood obesity, Type 2 diabetes and sudden infant death syndrome. For the mother, breast-feeding decreases her risk for breast and ovarian cancer. Despite these and other benefits, black babies are breast-fed at about half the rate as white babies.

Much of that difference can be attributed to less education about the benefits of breast-feeding and fewer options in the workplace for breast-feeding. Prenatal visits present ample opportunities to discuss breast-feeding, but black women are less likely to receive prenatal care. Younger mothers are also less likely to receive prenatal care. Lack of access - meaning a response of, "I couldn't get an appointment earlier in my pregnancy" - was the most common reason for mothers not getting prenatal care, followed by "I didn't know I was pregnant" and "I didn't have enough money or insurance to pay for my visits," according to a 2003 survey funded by the CDC.

Deaths associated with perinatal conditions - fetal death or the death of a newborn in the first week of life - are responsible for 0.306 lost years of life expectancy for blacks. The list of conditions includes deaths from prematurity and low birth weight, maternal complications of pregnancy, birth defects and birth trauma.

Gaps in health care access can persist for a lifetime. Compared to whites, more black children have no usual source of health care, more black children under 6 have no health visits within a year and more black children visit the emergency room, according to the CDC. Black children also have been less likely to get a full series of vaccinations, with 65 percent of infants between 19 months and 35 months receiving all of their shots in 2012, compared with 69 percent of whites.

Eating habits develop at a young age, but often follow us into adulthood. By high school, there is already a divide between blacks and whites in the consumption of healthy foods, with black students more likely to say they didn't eat fruits or vegetables, drink milk or eat breakfast in the last week, according to a 2013 survey from the CDC.

Black students also lagged behind whites and Hispanics in physical activity. While 13 percent of whites and 16 percent of Hispanics said they didn't participate in 60 minutes of physical activity for one of the seven days leading up to the survey, 22 percent of black students said the same. Half of whites were physically active on five or more days, but 41 percent of black students were. More than half of black students watched television for three or more hours a day compared with one-quarter of white students.

These trends continue into adulthood. While 22 percent of white adults met both the aerobic activity and muscle strengthening guidelines from the CDC in 2012, 17 percent of blacks did. At every age, blacks are more likely to be obese than whites, according to data from the Journal of the American Medical Association.

Part of this is because of factors already discussed - a difference in care dating back to the womb - but economic factors certainly play a role as well. Because blacks are more likely to be in poverty, they may have fewer scheduling options when it comes to work and child care, and may find it harder to afford expensive classes or gyms. For fresh and healthy foods, access is an issue. One report found there were 50 percent fewer chain supermarkets in predominantly black communities than in white communities.

Income and educational differences correlate with obesity in women more than in men. Women are more likely to be obese as education and income decreases. For men, obesity prevalence is similar at all income levels, according to research from the CDC.

Obesity contributes to health conditions that disproportionately affect black Americans and lead to earlier deaths, such as diabetes and heart disease. These conditions require consistent health visits and prescription coverage to manage properly, yet more blacks than whites don't have a usual source of health care. These long-term conditions are also expensive. More black Americans said they experienced delays or didn't receive needed medical care or prescriptions due to cost. Factors like these mean blacks are 12 percent less likely than whites to have their blood pressure under control, despite a 40 percent increased likelihood of having high blood pressure.

Cancer-related deaths also account for part of the life-expectancy gap between blacks and whites - accounting for 0.634 years' worth of lost life expectancy for blacks. In terms of years lost before age 75, black Americans lose nearly 1,796.7 years per 100,000 members of the population due to cancer deaths, while white Americans lose 1,420 years. Although genetics may be somewhat responsible for such differences, socio-economic factors such as diet, lifestyle and a lack of preventive care are far greater contributors. Of the U.S.' racial and ethnic groups, black Americans have the highest cancer-related death rates and the shortest survival for most cancers, according to the American Cancer Society.

The most common cancers for black men in the U.S. are prostate, lung, and colon and rectal cancer; for women, they are breast, lung and colorectal cancer. The gaps in preventive care have narrowed in the last decade for procedures that lead to early cancer diagnosis, and more Americans overall undergo these procedures and tests. While in 2000, only 20 percent of white Americans and 18 percent of black Americans ages 50 to 75 had colonoscopies, by 2010, 57 percent of white Americans did and 52 percent of black Americans did. Black and white women have mammograms at about the same rate.

Homicides are responsible for 0.5 years' worth of lost life expectancy for blacks. While whites lose 100 years per 100,000 people under age 75 due to homicides, blacks lose more than 800 years. The difference is most stark for males between 15 and 24 years old.

HIV also contributes to differences in years lost: Whites lose 30 years to HIV, while blacks lose 330 years. In 2010, there were 1.8 deaths for white men per 100,000 and 17 deaths for black men per 100,000 because of HIV. For women, rates were 0.4 deaths for whites compared with 8 for blacks. The differences in HIV won't be going away anytime soon. For women in 2011, 64 percent of all new diagnoses were in African-Americans. For men, 42 percent were in African-Americans.

Differences in HIV education and testing show up early on for blacks and whites. While 87 percent of white high schoolers said they were taught about AIDS or HIV in school, slightly fewer black students said the same - 82 percent. Nearly 20 percent of black students said they had been tested for HIV compared with 11 percent of white students, though the testing disparity makes sense considering differences in sexual activity for students. About 61 percent of black students said they had had sexual intercourse compared with about 44 percent of whites. While ​3.3 percent of whites said they had sex before age 13, 14 percent of blacks said the same.

​Influenza and pneumonia also show differences: nearly 70 years lost for whites compared with 110 years lost for blacks. Vaccines protect against both of these conditions - the influenza vaccine prevents the flu, which is the most common cause of viral pneumonia in adults, according to the American Lung Association. A pneumococcal vaccine protects against the most common cause of bacterial pneumonia. Again, a difference in preventive care leads to more deaths for blacks and more protection for whites.

Some heartening changes could be on the horizon. The percentage of uninsured Americans dropped from 18 percent in 2013 to 13.4 percent after the rush to meet the April 2014 deadline for the Affordable Care Act's first enrollment, according to Gallup. The uninsured rate for black Americans has been higher - it was 17 percent in 2013, compared with 12 percent for whites.

But between October 2013 and June 2014, 1.7 million African-Americans (ages 18-64) gained health insurance coverage. The ACA has also made preventive care more affordable and concentrated on several other areas in which black Americans have lagged health-wise, including a projected expansion​ of maternity coverage to more than 390,000 black women.

But despite recent gains in health insurance, the many racial gaps in health access remain, and will no doubt continue to be a hot topic for policymakers and researchers in 2015.

Tags: race, health, public health, health insurance, women's health, children's health, health care, health care reform, HHS, breast cancer, Affordable Care Act, inequality

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Not all babies are born under equal circumstances, and they don't grow up the same way, either.

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Unit 11- 11.5 Cognition, Language and Learning.

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Unit 11- 11.5 Cognition, Language and Learning.

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Theme two: The Language of African American Vernacular English

From watching this video, the difference between African American vernacular English and ebonics is. Vernacular English is the distinctive dialect historically spoken by African Americans. Ebonics is a colloquial form of American English that is utilized in the home or for everyday conversation rather than for official events. When spoken by those with low levels of education, it often deviates the most from mainstream American English. The strengths of a dual language to empower students is fluency in English and Spanish (speaking, reading, and writing). Increased cognitive power and critical thinking ability. Students involved in the program on a long-term basis obtain higher levels of academic accomplishment. Furthermore, our varied community's cultural knowledge and appreciation have improved. A strategy that can be implemented to counter the negative stereotypes associated with speaking ebonics is slang talking. For example, “homegirl” can be addressed as being ghetto. People have different perspectives of what the word means. But to me, it’s a sign of love, loyalty. “Homegirl can be described as sister or friend. Many people have different assumptions.

https://daily.jstor.org/black-english-matters/

From this source, my understanding is that many people continue to retain negative ideas about the various ways other people communicate without even thinking about it.

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The icon indicates free access to the linked research on JSTOR.

Ain't nobody got time for double negatives...said no grammar pedant ever. To a prescriptivist, using double negatives for actually emphasizing more negation is just the worst. If I'm not saying nothing, obviously I must be saying something. As the assumption goes, because two negatives must logically cancel each other out, people who use double negatives in this way must also logically be uneducated or unintelligent. This, of course, is a false belief that is still widely shared in mainstream American culture (possibly even among speakers who regularly use double negation themselves).

Like many language myths that are still fervently repeated, it's only since the eighteenth century that we became loath to use double negatives in this way (no thanks for nothing to the grammarian Robert Lowth) and to consider it wrong and illogical. Before then, speakers were using double negatives illogically daily (and probably twice on Sundays), from Chaucer to Shakespeare and many others. Surprisingly, it was not impossible that people could have no trouble understanding each other whatsoever. Nevertheless, standard English speech finally rid itself of this turbulent double negation, until it is now seen as not merely ungrammatical-it's also socially unacceptable.

It still is very much the case that many people, without thinking, can harbor negative assumptions about the different ways other people speak.

Well, why does this matter? As flippantly as we can talk of language myths, put simply, what's widely considered bad grammar, or bad language, can have truly problematic repercussions for how many people live, especially for those who speak dialects that aren't considered standard, mainstream, or prestigious. It still is very much the case that many people, without thinking, can harbor negative assumptions about the different ways other people speak. This can have a profound effect on how whole speech communities can live, learn, work, and even play. Getting job interviews, renting an apartment, raising kids to have better options and advantages, even getting through an unexpected, fraught interaction with the police- all these things can be made much harder simply because of a particular accent or dialect.

African American Vernacular English (AAVE) speech or Black English (often used as an umbrella term for the many varieties of speech used by African American communities) is a prime example of how a regular way of speaking can have a major impact on people's lives. On absolutely no scientific basis, linguistically consistent grammatical features like double negatives, along with other marked grammatical differences to standard American English, such as use of habitual be, as in "he be walkin'," or perfective, as in "he done did it," have stigmatized the speakers of Black English as linguistically backward, uneducated, or unintelligent.

Black speech has historically been maligned as just a broken form of English, but this is as unfair as it is wrong-many of its core grammatical structures can be found in many other languages. Those who consider themselves culturally aware might marvel at a politician's empty but seemingly erudite smattering of Ancient Greek, in which the double negative construction, for example, is correctly used to emphasize a negative meaning, not cancel it out. And the usual way to express a negative in oh-so-chic French is with two negative elements (ceci n'est pas une négation, par exemple).

These grammatical structures in influential foreign languages that are culturally valued by a wider mainstream society are often the very same systematic structures that many unthinkingly despise in more marked or less prestigious dialects of English, such as in Black English. For the grace of being another language, Black English speech might have been considered as linguistically civilized as a classical Greek or Latin, or as linguistically chic as French or Italian.

There's one kind of story, in which the rough-and-tumble speech of the people later acquires legitimacy and prestige as a valid, socially accepted language, through cultural objects such as the printed word, popular culture, and a community's linguistic pride. It happened to standard English, which was once a nonstandard creole of divergent linguistic influences, as it has to other languages of the world. So why not Black English? The dialects of an entire speech community have a perfect right to be respected as other, more prestigious languages are. What makes one system of speech a language and another a dialect and still another a despised, broken speech, after all, is subjective and political.

In fact, it once did happen that some tried to elevate the status of Black English to the level of a language in the eyes of the general public. For decades, linguists and other educators, pointing to the logic and science of language, have tried to convince people that Black English exists, that isn't just a politically correct label for a poor version of English but is a valid system of language, with its own consistent grammar. In 1996, with the unanimous support of linguists, the Oakland School Board voted to recognize AAVE, or the more politicized term "Ebonics" (a portmanteau of "Ebony" and "phonics"), as a community language for African American students, a decision which might have opened up much needed additional funding for education.

Instead it resulted in intense public backlash and derision due to the still widespread, incorrect belief that Black English was an inferior, uneducated form of English associated with illiteracy, poverty, and crime. It's hard for a language to get ahead when it keeps getting put down. Some linguists, such as John Russell Rickford, have noted how even sympathetic linguistic research, which has derived a lot of benefit and understanding from Black English grammar, can unknowingly focus on data that represents African American communities negatively, giving "the impression that black speech was the lingo of criminals, dope pushers, teenage hoodlums, and various and sundry hustlers, who spoke only in 'muthafuckas' and 'pussy-copping raps.'" The term "Ebonics" even now is used mockingly by some as a byword for broken English.

Perhaps no other variety of speech has been quite so significant, innovative, and influential to the development of standard American English.

But Black English is not just one monolithic dialect spanning the many millions of speakers across the country. There are rich regional and class differences with a deep linguistic history intertwined with stories of migration and movement, and there are dialects that grew to include more standard as well as vernacular forms. There's an almost relentless creativity to the linguistic innovations found in Black English. In fact, as linguists have found, there's a lot more that Black English speech can teach about language in general and a lot more that Black English has contributed to American cultural life, both past and present, than it may ever get back in kind, given its reputation as a broken language.

This is the remarkable twist to this tale. All along, while standard American English was busy convincing everyone that it was a superior dialect, it's Black English that's been a true cultural and linguistic force in contemporary society. Standard English is in fact deeply indebted to this so-called impoverished speech. It's Black English that has left its mark on the popular culture we participate in, sliding seamlessly into the language of art, music, poetry, storytelling, and social media. Perhaps no other variety of speech has been quite so significant, innovative, and influential to the development of standard American English.

Linguist Margaret G. Lee notes how black speech and verbal expressions have often been found crossing over into mainstream prestige speech, such as in the news, when journalists talk about politicians "dissing" each other, or the New York Times puts out punchy headlines like "Grifters Gonna Grift". These many borrowings have occurred across major historical eras of African American linguistic creativity. Now-common terms like "you're the man," "brother," "cool," and "high five" extend from the period of slavery to civil rights, from the Jazz Age to hip-hop: the poetry of the people. This phenomenon reflects how central language and the oral tradition are to the black experience. As Lee points out, from "the disguise language used by enslaved Africans to conceal their conversations from their white slave masters to the lyrics of today's rap music, [the magical power of] the word has been shaped by a time when, as observed by Harlem newspaper writer Earl Conrad, 'it was necessary for the Negro to speak and sing and even think in a kind of code.'"

It's a kind of code that's highly creative, and conducive to sharing. Despite this speech being "low prestige," there's a strong covert prestige to using African American vernacular speech. As outside the mainstream as it is, it's often seen as cool for rebellious outsiders to use these expressions, from fans of hip-hop and jazz to other marginalized but influential African American sources of language such as in camp or drag queen linguistics. It's a sign of a strong linguistic culture, tradition, and community that linguistic innovations can be so widely distributed and end up having such an outsize impact on the standard language.

A recent corpus study that looked at lexical innovation in social media found that African American users had a strong cultural impact on how language changes, starting from small but influential hubs and rapidly moving across the country before eventually appearing in mainstream use. The study found that "African American culture is an especially important source of lexical innovation [...]. Although African Americans are somewhat overrepresented on Twitter compared to the general population [...], they are still clearly in the minority, whereas three of our five common patterns of lexical innovation appear to be primarily associated with African American English, showing the inordinate influence of African American English on Twitter."

It's ironic that Black English speech is still dismissed and devalued as being linguistically broken, and at the same time is one of the richest sources of lexical innovation in English. It's clear that the linguistic creativity of Black English and African American vernacular speech, which across history has contributed so much to standard American English and American culture, is something to celebrate, not despise. It's not just another language. To those who speak it, and to those who feel its cultural impact-Black English matters.
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People who criticize African American Vernacular English don't see that it shares grammatical structures with more "prestigious" languages.

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From this reading, what caught my eye was that African-American women with postgraduate degrees are twice as likely as white women to have never married by the age of 45, and they are also twice as likely to be separated, divorced, or widowed. People born in the 30s and 40s were more likely to marry black women with advanced degrees than white women. But suddenly you notice a difference. And now, black well-educated women are substantially less likely to get married at the age of 45 than white women born about the same period. Black men are more likely to marry outside of their race, whereas black women are more likely to marry outside of their educational background. Body image and beauty in African American women can only be completely understood within the context of a network of interconnecting "isms." Without redress or protection, black women's bodies were routinely raped for the profit and enjoyment of others. Black women's bodies and beauty have historically been devalued and rejected by mainstream culture. The message that Black women are less attractive is broadcast on a daily basis by a variety of external factors or social institutions, including the church, government, corporate industries, media, and family/peer groups. The factors are contributing to the rising number of single black unmarried females is that black women that are in college and well-educated are not focused on married just their education. Usually, when black women graduate from college they are focused on getting a job to further pursue their dreams. People of color experience discrimination within the LGBT community. Stigma and discrimination induce stress, which leads to health disparities among sexual and gender minority communities. Black sexual minority males experienced the most racial/ethnic stigma in LGBT settings, while White sexual minority men experienced the least. When researching people's experiences of stigma and prejudice, it is critical to include intersecting identities. This resource helps me understand the qualities of having close relationships and also how African American people perceptions of close relationships and interpersonal. https://sc.edu/about/offices_and_divisions/research/news_and_pubs/caravel/archive/2012/2012-caravel-wheres-the-love.php

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Where’s The Love: Portrayals of African American Romantic Relationships in Media - Office of the Vice President for Research | University of South Carolina

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In today’s world, the media is a pervasive and influential force that has a great impact on an individual’s thoughts, beliefs, and actions.

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9.6 Thesis, Direction and Resources for Critical Analysis 

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9.6 Thesis, Direction and Resources for Critical Analysis 

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As far as black neighborhoods and communities, in a successful community, those within the community are getting their needs and wants to be met in a positive structuration way. There are places to safely live and go to school where children will be well educated and be prepared to be active participants in society and in their communities. Strengths within the black neighborhoods and communities were more family-oriented. People within the communities would be open to their neighbors.  Strangers being able to discipline children that weren’t their own to show a form of respect or loyalty. People going to the same churches and having fellowship dinners at each other’s houses. These things have manifested over time because if you even lay a finger on someone’s child there calling the police. Children are not as respectful as back in the day where people address elders as “yes ma’am or no ma’am”. The weaknesses of black communities are the increase of gangs and drugs. This cause has made it unsafe for children or even adults to go outside in front of their own homes. Family members getting hurt or even killed from being in the right place and the wrong time. I would say to gun violence to not stay out at night, to be aware of your surroundings. Also if there is not an important reason to outside stay inside the house. Being that black people were faced with consistent racism in the form of segregation in public spaces and disenfranchisement from the political process, can be one of the roles of the progressive movement. Black people were marginal participants in the struggle for social change. A way it can have a detrimental effect is someone that was living in a good neighborhood and is now falling apart or someone that took their grandparent’s house/inheritance, they have a tendency to stay in the neighborhood. The availability of learning, social, and recreational activities in the neighborhood, as well as child care, schools, medical facilities, and career opportunities. According to the    resource,https://tcf.org/content/report/attacking-black-white-opportunity-gap-comes-residential-segregation/?session=1,  it states residential segregation between black and white people is a major cause of uneven opportunity for African Americans, as it sustains an enormous income gap and keeps black pupils out of many high-performing institutions. While some regard residential segregation as a natural offshoot of the concept that birds of a feather fly together in America, black-white segregation is mostly the product of purposeful state policies aimed to oppress black people and promote white supremacy.

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7.6 Intersectionality, Bias and Microaggressions

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7.6 Intersectionality, Bias and Microaggressions

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1. What would you say are the psychological consequences of experiencing subconscious racial slights as a person of color?

The psychological consequence of experiencing subconscious racial slights as a person of color is that people can have health issues. There is a stronger sense of loneliness, anger, sadness, and anxiety, as well as a decreased sense of psychological well-being.

2. What stereotypes are perpetuated when racial microaggressions are thrown around towards a person of color?

When racial microaggressions are directed at the unintelligent, inarticulate—and all the negatives that come with it—stereotypes are perpetuated.

3. Considering Intersectionality, what other issues does this theme affect in the African American community?

It has an impact on students' problem-solving abilities in the classroom, and work productivity suffers as a result. The people who are participants of micro-aggressions tend to have poorer physical health. They are prone to have elevated blood pressure and acute vigilance as a result of their autonomic nervous system.

4. State how these theories of intersectionality, racial microaggressions, bias or white privilege affect one's understanding of "sense of self" or ethnic identity?

The ideas of intersectionality, racial microaggression, bias, or white privilege affect one's understanding of "sense of self." Because people experience themselves as good, moral, decent individuals, they find it very difficult to accept the fact that they have engaged in discriminatory action, or may harbor racial biases that they have. And it goes against their sense of being a good person in some ways.

5. Search online for a resource that helps you understand this topic more and post it to your Padlet. State why the resource shines some light on a perspective of this issue.

This is the resource I chose, https://www.npr.org/transcripts/298736678.It describes microaggression and helps me have a better understanding of what it is, how people are affected by it. A strategy I would use is to “watch what you say and how to say it. For this reason, you never know how you can affect a person with your words or even actions. One thing that stood out to me was how people can be mentally affected by racial microaggression. One thing that stood out to me was the fact that microaggressions are a result of implicit bias.  As "prejudices that leak out in many interpersonal situations and decision points"; they are felt as "slights, insults, indignities, and derogatory messages."

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MICHEL MARTIN, HOST:

So where are you from? No, where are you really from? To some people, that might sound like a harmless question. But to a person of color, it might sound like a micro-aggression - a question, a comment, even an intended compliment, sometimes, that nevertheless suggests something demeaning.

Now, that term has been in the news recently because of the I, Too, Am Harvard campaign. That was a play and later an online campaign by African-American students at Harvard, to highlight the casual forms of bias that they encounter on campus. We wanted to talk more about this, so we have called Derald Sue. He is a professor of psychology and education at Columbia University Teachers College. And he's done extensive research on this topic, and he's with us now. Welcome. Thanks so much for joining us.

DERALD SUE: Well, thank you, Michel, for having me.

MARTIN: So you've defined racial micro-aggressions as, quote, commonplace daily indignities, whether intentional or unintentional, that communicate racial slights and insults toward people of color. Could you just briefly just give us an example of what you're thinking about here?

SUE: Well, the example you gave about asking me - and it's happened to me many times - where I was born, and answering them by saying that I was born in Portland, Ore.; and having the person persist in saying, no, where were you really born? The underlying message here is that I am a perpetual alien in my own country. And what - that's one of the themes of micro-aggressions, that they have a hidden disparaging, denigrating, invalidating message.

MARTIN: In fact, you know, we asked our listeners for their experiences with this. And it probably won't surprise you, Professor, that we received hundreds of responses on Facebook in a very short period of time. This is one from Calila (ph) in New Haven, Conn.

CALILA: After presenting to a crowd of about 300 people, a woman came up to me and said, you're so articulate. You speak so well. I wanted to say, lady, I have a Ph.D. I've been teaching for over 10 years, and I used to teach at an Ivy League university. Of course I speak well. But I really wanted to ask, do you mean I speak well for a black person?

MARTIN: Well, you know, this is classic, right? This is one of those things that actually - even was something that was discussed during the first - Barack Obama's first presidential campaign.

SUE: That's right.

MARTIN: So how do you - a lot of people still feel like, what's your problem? I mean, this is a compliment. Why are you mad? What's the issue?

SUE: Well, indeed, what's the issue? And this is what makes micro-aggression so difficult to comprehend. On the surface, there is a different message. I'm complimenting you. I want to know where you're coming from. But underneath, there is what we in the field call the meta-communication that undermines this.

And the meta-communication is, this black woman is saying that the person complimenting them is surprised that they can be bright, intelligent because that's not the way black Americans are, and that you're an exception. And it allows a person to hold onto the stereotype that African-Americans are unintelligent, inarticulate - and all the negatives that go with it. But they are not aware of this. And this is the thing that makes micro-aggression so difficult to deal with. It's invisible to the person delivering it.

MARTIN: Why do you think it matters for the person who is receiving it?

SUE: Well, all of our studies on the impact of micro-aggressions suggest that they assail the mental health of the recipient. There's greater degrees of loneliness, anger, depression, anxiety; lower sense of psychological well-being.

We have also found that micro-aggressions tend to affect problem-solving ability of the individuals in classrooms; work productivity goes down. And earlier, you were talking about health differences - that people who are recipients of greater amounts of micro-aggressions tend to have poorer physical health. They are likely to have high blood pressure, extreme vigilance that they have to deal with in terms of their autonomic nervous system.

MARTIN: I want to share another story from a listener named Sarah (ph) in Washington, D.C. Here's what she had to say.

SARAH: I've often been told I don't look like a lesbian. There's an assumption that I'm supposed to look like the stereotypical lesbian, and I'm doing something wrong by keeping my hair the way I do, or dressing the way I do.

MARTIN: I have to tell you, Professor, we heard a whole array of stories about - from women who were told that they were too pretty to be gay, or too pretty to be disabled or overweight. And I just wanted to ask you about that.

SUE: Well, this is - you know, one of the things that we discovered is that - my original work and research dealt with racial micro- aggressions. As we got into it and the concept of micro-aggressions caught on, we discovered that almost any marginalized group in our society can be the object of micro-aggressions - whether it be gender micro-aggressions, sexual orientation micro-aggressions or disability micro-aggressions.

Micro-aggressions have similar psychological dynamics but they - that they differ, in terms of the themes that are going. For example, women are more likely to get themes of sexual objectification; LGBTQ individuals are likely to experience themes of sinfulness. And these are underlying messages that tear at the heart of the racial, cultural, gender, sexual orientation identity of the person.

MARTIN: We had a number of comments from Asian-Americans, or people who - saying things like - well, here's one from a woman named Maria Wong(ph), who recently moved from Ohio to Boston, Mass. And one of the startling things was that - I often get, oh, it's because you're Asian.

And this was attributed to things like - for her weight, or her thinness or her good grades. And she says, you know, it feels to her like a downplay of actual achievements that she's worked for. And then, of course, as you mentioned, the ever-popular "where are you from?" And a number of our Asian-American correspondents mentioned that. So let's wheel around on the time that we have left - is, what do you do? I mean, what do you do about this...

SUE: Well...

MARTIN: ...Because, as you know, a lot of times if you call it out, people think you're being oversensitive.

SUE: That's precisely...

MARTIN: How do you recommend people - yeah...

SUE: That's precisely the problem because people are good, moral - experience themselves as good, moral, decent individuals, they find it very difficult to accept the fact that they have been engaged in a discriminatory action, or may harbor racial biases that they have. And it violates, in some sense, their sense of being a good person.

It is creating an environment where people can honestly dialogue about these racial issues that really gets at the heart of dealing with it. The other thing is a preventative approach rather than remedial. If we had a school system, a pre-K-12 school system that was truly multicultural in its focus, then a lot of these micro-aggressions would disappear.

MARTIN: Well, the other point that you made is that you found that some people are already doing this - already. You find that students of color make eye contact with each other, for example, when they hear these kinds of comments being made. And one of the things that you're seeing is - yes, it did happen, and you're not misreading what's going on here.

SUE: That's right.

MARTIN: Another way of saying that would be, you're not crazy.

SUE: Yes.

(LAUGHTER)

MARTIN: So Derald Sue is a professor of psychology - I know, technical term, you're not crazy. Derald Sue is a professor of psychology and education at Columbia University Teachers College. He was kind enough to join us from our bureau in New York. Professor Sue, thank you for speaking with us.

SUE: Thank you.

MARTIN: We received many powerful stories about micro-aggressions from our listeners. We would still like to hear from you if you would like to share. Email your thoughts to us at TELLMEMORE@NPR.org.

Copyright © 2014 NPR. All rights reserved. Visit our website terms of use and permissions pages at www.npr.org for further information.

NPR transcripts are created on a rush deadline by Verb8tm, Inc., an NPR contractor, and produced using a proprietary transcription process developed with NPR. This text may not be in its final form and may be updated or revised in the future. Accuracy and availability may vary. The authoritative record of NPR's programming is the audio record.

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Microaggressions: Be Careful What You Say

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MICHEL MARTIN, HOST: So where are you from? No, where are you really from? To some people, that might sound like a harmless question. But to a person of color, it might sound like a micro-aggression - a question, a comment, even an intended compliment, sometimes, that nevertheless suggests something demeaning.

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From the reading, imposter syndrome is the ability to absorb one’s accomplishments and the persistent fear that one will be exposed as a fraud. Imposter Syndrom affects a student in their educational journey and their career experiences as a lack of self-confidence and uncertainty. This can affect you through your childhood. Being told you are not good enough or you shouldn’t take that job or position. It can make it difficult for children to have confidence in themselves. It gives them an obstacle to climb or being hesitant of every situation they may encounter. Deep anxiety, self-hatred, and the feeling that she was a fraud can all have an impact on your mental health. “With impostor syndrome,” according to the report, “you can't shake the idea that you're just not as capable as others may assume you are, and so you're condemned to fail.” Self-doubt may lead to a lot of anxiety, stress, and panic. Imposter syndrome can lead to lower job satisfaction and performance, as well as greater burnout. I believe there is unequal treatment in the workplace. I believe it is hard for them because they are graded on their work rather than their mental performance. Which can turn into them feeling less- confident. One strategy that I would use is to bring something different to the table. I feel if you are a person who thinks more so outside the box then you will have more likely to be involved in the workplace. To work three times as hard as anyone else. Also to Communicate the importance of managing bias, it’s critical to understand how biases can influence people's decisions.

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Unit 5- 5.6 Racial Autobiography Outline and Resource Feedback Discussion

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Unit 5- 5.6 Racial Autobiography Outline and Resource Feedback Discussion

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Racial Autobiography Outline (Alaysia Johnson )

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1. From the reading, what do you think makes the Black family unique?

In my opinion what I feel that makes the black family unique is value, structure, and morals. As for me, I grew up with strict grandparents. My grandparents always taught me to do the right thing even when no one is looking. To always be respectful to elders. Not taking things that don’t belong to you. Cooperating with parents by following rules.  As I’ve gotten older I learned that these qualities provide a foundation as a source of protection, guidance, affection, and support. Value helped me to view the world and the situations as well as an identity by helping me better understand my background. Instilling family values can protect and guide children against making hurtful decisions in the future as they teach a sense of right and wrong. Lastly, the structure in my family is a balance between my parents, grandparents, and extended family.

2. What do you think are the strengths and challenges of the Black family? Please state why you think so and provide examples.

One of the strengths of the black family is having a complete family household.  It's put in our minds that family means having a father, mother, siblings, grandfather, grandmother, etc. It's basically having a complete family. For example, family is the single most important influence in a child's life. From their first moments of life, children depend on parents and family to protect them and provide for their needs. Children thrive when parents are able to actively promote their positive growth and development. As for weaknesses, a single parent. Compared to their counterparts in married-couple families, children growing up with a single mother face greater dangers. There is a drop in academic accomplishment, a rise in discipline issues and school suspensions, a drop in high school graduation, a drop in college attendance and graduation, and an increase in crime and incarceration. Parents and children have fewer opportunities to spend time together. The impact of the divorce on the children's academic performance and peer relationships. Relationships between extended family members are disrupted.

3. How do concepts such as racial socialization affect parents and children in Black families?

Parents of black children have the privilege and obligation of instilling culturally appropriate beliefs and ideas in their children, preparing them to take on adult positions in society one day. I believe that parents must frequently counterbalance signals that their children receive from the media, as well as the legal, educational, and health systems, to name a few. The way our parents educate us how to manage the frequently conflicting signals we receive, or how they teach their children what it means to be black.

4. Based on our reading, what factors do you think have impacted Black families the most since slavery and why?

As I was listening to the reading, through slavery, the traditional family structure was steadily undermined. Black people were viewed as cattle or animals, and as such, they were considered subhuman. Despite the fact that it was illegal for black people to marry, they created ties. Another effect on the black family is jumping the broom. It's a term that comes from a time when slaves would secretly marry and mark the occasion with a short ceremony in which they leaped over a broom. Even now, African Americans leap the broom at wedding ceremonies.

5. Search and find one academic resource that helps you understand this topic better and post it to your Padlet.

https://jlc.org/news/family-preservation-matters-why-kinship-care-black-families-native-american-families-and-other

The following resources can help promote a deeper understanding of black families and racial socialization.

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Valuing and pursuing kinship care arrangements promotes racial equity and is essential to ensuring permanency for children and youth and their communities.

Kinship care must be sought more frequently and be a top priority for Black and Native families and other communities in the child welfare system that have been historically disenfranchised, ripped apart, and devalued throughout American history. The child welfare system must prioritize the kinship care model to ensure the care of children, promote equity among families, sustain family/familial relationships, and to protect, and preserve the culture and history of these communities.

Supporting kinship care is a protective factor for children and communities, allows families to feel a sense of belonging and identity, and allows communities to carry on traditions and preserve their histories. The use of kinship has increased in the United States child welfare system; however, it is not yet pursued with the same urgency and at the scale necessary to meet the needs of children and their families. This is so even when the research is clear that placement with kin shows increased rates of stability and permanency for children. During my own time in foster care, kinship care was not pursued. As a woman with both Black and Native American heritage, I do not believe the system valued or supported my biological and familial relationships. This was true despite the fact that several family members were ready and willing to care for me. My sister and I spent eight years seeing our siblings every two weeks at family visits and for weekend visits. We celebrated our sister owning her own home at the age of 19, and our 21-year-old brother played an active role as our father. Yet no one ever pursued kinship care. Instead, for 8 years we were placed 3 hours away from family and our community. Even now at age 31, I still feel a sense of grief for the lost time, missed memories growing up with siblings, and still find disappointment in not knowing some biological family members after so much time apart.

Kinship care has historically been used in communities of color to care for children and family members. For decades, many communities developed and used extended family and community members in the upbringing of children and still do today. This informal "kinship" care has been a strength for many cultures, including communities of color, throughout history. In Native American culture, kinship is broadly defined so that everyone within the band, clan, and tribe is considered a relative and plays a supportive role in caring for community members. For Black families, child rearing by relatives has been a long-standing tradition and protective factor that was especially beneficial for Black families during slavery and often elderly relatives cared for children whose parents were sold into slavery. This method of informal "kinship" continues to exist within the Black community, and before the 1980's many Black children were cared for by kin outside of the child welfare system. Keeping Native and Black communities together so they can continue to care for each other and develop solutions for healing the family recognizes, respects, and builds on the strengths of these communities and their cultures. Having the opportunity to continue kinship within these communities supports the growth and well-being of the child (or children) by decreasing the amount of trauma caused by severed ties when children enter into the child welfare system and ensures that the entire familial community maintains connections that would have otherwise been lost.

Using kinship care preserves cultural identity, traditions, and allows children to continue to feel connected and a sense of belonging to not only their families, but their community and culture. Ensuring that Black and Native children remain within their family of origin, including fictive kin, can provide long term positive effects, as kinship ensures children continue to maintain strong bonds with other family members, like siblings, and grandparents. This allows children to continue, to feel a sense of belonging and community, fosters their cultural identity, and allows them to heal from trauma, and build a network of support as they grow up.

The child welfare system has an opportunity to use the kinship care model to maintain the culture and preservation of Native American, and Black people, so their children can carry on their heritage and have the benefit of the protective factors that family support bring to children. Racial equity is promoted by ensuring these families have the support necessary to continue these bonds. It upholds the preservation of Black and Native American culture and allows families to continue their spiritual and cultural traditions, while maintaining and building their communities, and strengthening and repairing family bonds that may have otherwise been broken by system involvement. In its most basic form, kinship care allows families to continue to care for, love and support the children.

Zealously pursuing kinship care in policy and practice is a key strategy for promoting racial equity and family reunification in the child welfare system. To do this we must value families of color and when children first enter care, identify kin and/or fictive kin for children and youth, and continue this throughout a youth's time in care. Children must be actively involved in this process, and we must also utilize tools like mining a youth's case file, and family finding technology to identify family who can provide permanent housing and family who can provide other emotional support and resources. We must help these individuals be in position to care for the child even if that means providing financial and other service supports. To promote equity and care for children, these practices must be in laws and policies so all youth experience their benefit.

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Family Preservation Matters: Why Kinship Care for Black Families, Native American Families, and Other Families of Color is Critical to Preserve Culture and Restore Family Bonds | Juvenile Law Center

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Valuing and pursuing kinship care arrangements promotes racial equity and is essential to ensuring permanency for children and youth and their communities. Kinship care must be sought more frequently and be a top priority for Black and Native families and other communities in the child welfare system that have been historically disenfranchised, ripped apart, and devalued throughout American history.

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1.  What types of "isms" can you identify in the audio clip above? I would say different types of racism is individual, cultural, and institutional. What types of racism did you notice in the audio clip?  I noticed cultural racism, for example when they stated, to be black you speak very well.

2. From the chapter reading, do you think that we live in a post-racial society? Please state why or why not.  I will have to disagree because there is still discrimination, prejudiced people in this world.

3. What is your personal definition of race and do you think that race is a social construct, a biological construct, or something else? Please explain your reasoning.  My definition of race is the physical difference that groups and cultures consider socially significant. I believe race is a social construct, this is because it’s changing over time and across different concepts.

4. What stood out to you most about this unit's topics, reading, podcast or subject matter?   Something that stood out to me is that discrimination against members can cause microaggression. Which the systems are loneliness, depression, anxiety, and more. That is something that is really surprising to me.

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Get the latest information about timed passes and tips for planning your visit

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3.4 Three Self-Assessments, Racial Identity Development and Identity Resource

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3.4 Three Self-Assessments, Racial Identity Development and Identity Resource

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3.1-I identify with the following ethnic self-identity measures:

1- Natal Measures. I chose this first one because my parents, birthplace, and extended family are what make me; the way I talk, act and think. Through this I know where I originated from within my grandparents; for instance, my great-great-grandmother is of Indian descent.

2- Behavioral measures. I relate to this in many ways. For cultural reasons, every year for thanksgiving we make a traditional meal; turkey, ham, mac & cheese, yams, etc. As well as on Christmas we do a crab boi/ seafood gumbo. We love old-school tunes; James Brown, Aretha Franklin, Gladys night and the pips, etc.

3-situation-contextual- As for this, I was born and raised in a Christian church (First Christian Church), and I’ve been going to the same church my whole life.

4-I relate to this in many ways. For cultural reasons, every year for thanksgiving we make a traditional meal; turkey, ham, mac & cheese, yams, etc. As well as on Christmas we do a crab boi/ seafood gumbo. We love old-school tunes; James Brown, Aretha Franklin, Gladys night and the pips, etc.

3.2- Multi-Group Ethnic Identity:

1. My Multigroup Ethnic Identity Measure score is (11).

2. To me, this score means that I am well aware of my ethnicity and its ways of it.

3. I think that this means that I have a strong bond with the African American group) because I can relate on a personal level, not only my family but of course we’re all of the African descent. And certain traditions/cultural I can adhere to because I either participate in them on a daily basis or three times a year.

3.3- Self-Esteem Scale:

1. State your score after taking the Rosenberg’s Self-Esteem Scale. (20)

2. State what your score means to you and your understanding of your self-esteem.

This score means to me that you are human. What I mean by this is at times you will feel down, and feel overwhelmed; maybe not feeling like your enough. But for knowing my worth; I take that very seriously. I carry myself with respect, and knowing my worth is at a high standard.

1. State why you believe your score is the number that it is.

Like I said in number two everyone is human. Certain days you may feel that you are not enough, and it can be from being overwhelmed with something or anything. But knowing my worth will always be something that is important to me, as well as for others to have the same.

3.4: RACIAL IDENTITY DEVELOPMENT PADLET POST

1. State your stage of Racial Identity Development (they are in bold on the summary document provided). Internalization and  Internalization- Commitment.

2. State why you think that you are in the stage that you identified. I feel I’m in- between stages. When it comes to people of color I am very aggressive in supporting them, essentially the BLM organization). I also take that seriously in people supportive of my black kings and queens. But other days I can be supportive of other racial groups such as Hispanic group.

3. Provide an example of how you know that you have passed through the previous stages. I would say through the black lives matter movement. And I say this because the stage of internalization includes being pro-black, and I feel since I am very supportive in anything; that is my attitude towards this situation.

4. State one thing that you learned from this process.

Something I learned from this process, is being more in-depth in explaining the qualities and customs of the African American Community.

3.5: FIND YOUR RACIAL IDENTITY RESOURCE

Black History Spoken Word from FAU Student

l love this poem very much, I reenacted this in church for Black History Month. This poem is so powerful and speaks a lot in one video. This poem helps me understand the "hidden figures. The people that fought for our rights are not mentioned. For example, Mami Smith, 1913, baker, Clark, bates. Black women who are talented in many ways are not recognized.

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Black History Spoken Word from FAU Student

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THEORY 1: Ubuntu

1. I feel the spirit of Ubuntu is alive. In my opinion it is a  tradition that they have made everyday. I feel Ubuntu is really about community and how our individual and collective actions affect others and society. It is the common thread that runs across the United Nations' Global Goals, as well as the driving force behind the endeavor to end extreme poverty - so that everyone, everywhere, can live equitably. In the Ubuntu video they believe that human people' humanity is given to them by society, not by a transcendent being. The Zulu speaker, for example, would say "khuluma isintu," which means "speak the language of people," when told to speak in Zulu.

2. To begin, African Americans refers to descendants of enslaved Africans brought to America, whereas "Africans" in the question refers to everyone currently living in Africa. This is a challenging topic to answer because beliefs are influenced by a variety of variables. In addition, I have not traveled to Africa to compare and contrast civilizations.

THEORY 2:

1. I have chosen ma”at. Addressing the well-being of African people and abolish social, economic, and political injustice in conformity with the ideals of the African worldview.  This interests me because "ma'at is stated to represent, crucial concept of how the universe was maintained. In my personal opinion, ma'at can be used in the judicial system today. It is filled with reciprocity, justice, truth, and moderation. I say that to say, justice in the judicial system is has the power to penalize those who are found guilty of contempt of court. Reciprocity through the judicial system is the mutual exchange of privileges between states, nations, businesses, or individuals for commercial or diplomatic purposes.

THEORY 3:

1. I will choose the word Kujichagulia, which means ( self-determination). This word resonates with me being independent. For this reason you are responsible to take care of your own responsibilities and not relying on someone for their approval. This value can be seen in action in the African American community by the civil right movement. This is a great example because many in underserved minority communities are still stoking the embers of self-determination.

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Psych.110 1.6 Who am I, First experience with Race...

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Psych.110 1.6 Who am I, First experience with Race...

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Prompt 1

1. I am just a person that roams the earth. I have a bright soul. I am a young black woman who aspires to leave a legacy for my family. And I also have family members that went to A&M, so that is a accomplishment.

2. I pretend to be this perfect girl, who never makes mistakes. But no one is perfect. It takes a couple of downfalls to become great but not perfect.

3. People definitely think I am this heartwarming person. When I walked into the room people could feel my positive energy.

4. I wish I can be a role model to children to not follow in the footsteps of society, but in your own way. Society can easily draw you into things that can be negative.

5. I'm not sure how to respond to this. However, I believe culture has had a role in my life. Certain events in my life have the potential to influence these responses.

Prompt 2

One of my first experiences with race was about 5years ago, at the age of 13.  I was dancing at this studio and we had a performance to do around 3. I had gotten there around 1 to prepare myself for the performance. To fast forward I started stretching and getting myself together, but at the same time the instructor came up to me and said my hairstyle was unacceptable. This kind of made me feel like an outsider because I was different from the rest of the girls, I was also the only black child in the class. Yes, I have talked about the experience. In the beginning , it shaped my view of the world in a negative way. But as I've gotten older I understand that there will be ignorant people in this world. And I have to do my best to still respect those people.

Prompt 3

Being that people never had a negative opinion of themselves, someone who has a bad perception of ethnic identification can actually have a positive sense of ethnic identity. A single event, a series of events, or simple mental disease could have prompted the gloomy outlook. There can be a positive sense of ethnic identification if they dig deep enough.

2.I believe that whether or not someone positively identifies with African American psychology is determined by their sense of self and/or ethnic identity. I feel that your surroundings and education play a significant effect in this.