# data[].attributes.body
Who am I? My name is Markie and I am impenitent to say that I am still trying to figure out who I truly am. I often pretend to be this person who seems to have it all figured out. People commonly believe I am this strong single mother who seems to have this thing called life figured out. I wish I could be more disciplined at my big age, more motivated, and not so hurt about my past. Race has played a HUGE role in in my responses above.

Theme 2: First Experience With Race

My first and really only experience with race happened when I was in elementary school. I remember vividly playing on the apparatus on the playground minding my business, (never even realized I had been at this school for a while now and didn't have ONE friend), when two Hispanic little girls came up to me and started to tell me how I couldn't play there because I was a "nigger." I responded, "You're a nigger." I had never heard that word prior to this interaction. I remember her extending her arm out next to mine to show me like no, you're the n****. I was soooo freaking appalled because I had never noticed my skin color being different from almost everybody's at that school. I was six years old at the time, in first grade, and that was the first time I felt anxious and stressed. I couldn't sleep that night. I never told anybody about the situation or how it made me feel because I was embarrassed and I didn't understand why I felt that way. Every day thereafter, I would just sit in amazement on the yard, like wow, I'm the only n**** at this school. That interaction messed with me for years because I thought racism would have came from white people. Nope, never. Always Hispanic girls/women and that always confused me growing up. That experience made me feel low, very low at the time. Now, I just view Hispanic women as not liking black women because I rarely have friendly, welcoming interactions with them. (I'm not trying offend anyone so I will leave it there and keep it light, but this is MY experience, so..)

Theme 3: Positive Sense of Self Brainstorm

I think it is possible to have a positive sense of ethnic identity while having a negative sense of self. From my personal experience, I did go through a phase where I hated being dark skinned. It was more of the colorism for me. I grew up watching how the lighter skinned girls were always looked at as beautiful and people just treated them better. It didn't make me have a negative outlook on being black, but moreso just wishing I were a lighter shade of black. I do believe if you identify positively with African American Psychology you will have a stronger sense of self. All I learned about was us being enslaved and put down, so it used to make me feel like African Americans could only go so far in life, but if I learned about why we act the way we do, I think I wouldn't have let so much petty stuff meant to put me down, down.

# data[].attributes.headline
 2.4 Ubuntu, Afrocentricity and Nguzo Saba

# data[].attributes.subject
 2.4 Ubuntu, Afrocentricity and Nguzo Saba

# data[].attributes.body
Theme 1: Ubuntu

After reading the assigned reading and analyzing the short video by Dr. Nelson Mandela, I think that the spirit of Ubuntu is somewhat alive and well today in African American culture. Ubuntu means being unselfish, helpful, loving, caring and so on. I feel like African Americans are unselfish and helpful by nature, but due to generation traumas and the way society treats us, we tend become less helpful, loving and caring. In African culture, they are welcoming and will feed you, well, I feel like that is very similar to the way African Americans are today. We're too nice, welcoming and have huge hearts and often end up being taken advantage of.

THEME 2: 7 Concepts of Afrocentric Psychology

Maafa is the enslavement of African people. I feel like this concept is most present in the African American community. For example, during the pandemic there was PPP loan to help micro and small businesses pay their employees. You had some people apply legit, then you had some people who were not qualified to get it, they applied and received their PPP loan. Me, personally, I could care less, I'm prone on my people getting their money. What rubbed me the wrong way was all the African Americans wishing jail on those who received the loan as if people were stealing from "Master." I watched so many people turn on people, people calling housing on people, just jealous because one was bold enough to apply, but because fear held them back, they were ready to bring down every African American that received the loan. That right there showed me how African Americans still have that enslavement mentality today.

THEME 3: 7 Principles of Nguzo Saba

Kuumba means creativity. I feel like this one resonated the most with me and have actually seen this in the African American community all my life, even today. African Americans are very creative from doing hair to inventing things. We have always been known for our creativity.

# data[].attributes.headline
3.4 Three Self-Assessments, Racial Identity Development and Identity Resource.

# data[].attributes.subject
3.4 Three Self-Assessments, Racial Identity Development and Identity Resource.

# data[].attributes.body
3.1 MULTIDIMENSIONS OF ETHNIC SELF IDENTIFICATION

1. Within the category of Natal Measures, I chose birthplace and natural parents. Being born in a certain environment can have an effect on how you identify self. An example would be a white child being adopted at birth by an African American family. They might begin to identify as being African American because that may be all they know from home to school. I also chose natural parents because I believe it is hard to know who you truly are if you don't know where you came from.

2. Within the category of behavioral measures, I chose friendship and acquaintance affiliative patterns. Friends and acquaintances are people one choose to deal with, kind of shows what kind of person they are. For example, someone choosing to hang around gang members and drug dealers, it's almost safe to say they too want to be a part of that lifestyle.

3. Within the category of subjective measures, I chose role models because who one look up to may be a tell-tale sign of who they are desiring to be like. For example, we had an African American 14 year old in our placement who LOVED everything about this white Youtuber. She would replay her songs over and over again, would only watch white shows and movies, even began to change her look to identify with "white." She was a heavyset girl and had this delusion that she was anorexic and her voice even sounded like she was trying to sound "white". It's safe to say she had identity issues and the Youtuber being her role model had a huge influence on how she self identified.

4. Within the category of situation-contextual measures, I chose Home-family because what you are taught at home can be very important on how one identify themself. Example, If someone is not being taught they are perfect the way they are, or teaching them about their heritage, they may begin to become conflicted about their true self and have issues with their self identity.

3.2 MULTI-GROUP ETHNIC IDENTITY MEASURE

1. My Multigroup Ethnic Identity Measure score is 38.

2. To me this score means although I feel connected and love my culture, I could probably do more research on my ethnic background to figure out where I really come from.

3. I think this score means that I have a strong bond with the African American ethnic group because per the statistic, I scored about 79%, I'm more than 50% connected, and I also just feel a strong bond with my culture, I can't imagine being of any others.

4. To me this analysis means, although I connect with my ethnicity on a natural level, there are still so many things that needs to be learned about where I come from and who I am.

3.3 Padlet post: ROSENBERG'S SELF-ESTEEM SCALE

1. I scored 15 on the Rosenberg's self-esteem scale.

2. My score to me means that I pretty much have low self esteem.

3. My score is the number that it is because I have a few insecurities that I need to deal with. One being my weight gain. I absolutely HATE the weight I gained and I think about it non stop. It has a lot do with me feeling less than.

3.4 RACIAL IDENTITY DEVELOPMENT

1. I am in the Internalization stage.

2. I believe I am in the Internalization stage because I am comfortable with having open conversations about race without becoming so defensive.

3. I now can have these conversations with other races about their beliefs and culture without feeling uncomfortable and getting defensive.

3.5: FIND YOUR RACIAL IDENTITY RESOURCE

Race and Racial Identity Are Social Constructs. (n.d.). https://www.nytimes.com/roomfordebate/2015/06/16/how-fluid-is-racial-identity/race-and-racial-identity-are-social-constructs

# data[].attributes.body
1. The types of racism I've seen in the world are, Individual racism, Institutional racism and Symbolic racism. From slide 3, I have seen Internalized and Structural racism.

2. I do not believe we live in a post -racial society. From the police brutality and "Karens", we can clearly see we have not moved on and put racism behind us. I come across plenty of videos and comments on social media that confirm that we have not reached a time where prejudices no longer exist.

3. Race to me is a category of people categorized by what they look like. If you're dark and look of African descent, you're black. If you have white skin, you're white. To me, you can be of African descent and born in raised in Mexico, they would still be considered black to me. I believe race is a biological construct. When I look at people features, I can tell where they come from just by looking at them.

4. Jackson FL. Race and ethnicity as biological constructs. Ethn Dis. 1992 Spring;2(2):120-5. PMID: 1467750. I feel like people make things more than what they are. I agree with this abstract because while race may be a sociocultural category, we can not deny the biological dimensions. It don't matter where you were birthed, genetics can not be altered or erased.

5. I wasn't aware of race being a social concept and I'm intrigued that people would deny their heritage based on where they are born, Speaking on race and not culture.

# data[].attributes.attachment_link.readable_text
Trevor Noah, host of The Daily Show, recently released an autobiography entitled Born a Crime: Stories from a South African Childhood. As a biracial man born and raised in South Africa, he shares fascinating insights into how we racially categorize people and the consequences of such categorization.

He recounts how, as the son of a Black mother and a White father, his biracial status put in him a middle ground, considered "inferior" by half of his family and "superior" by the other half. After all, in South Africa, there have historically existed many gradations of whiteness and blackness as social categories, each of which comes with different social standing.

For instance, Noah describes how his Black grandmother was much less severe with him relative to his Black cousins, given his privileged status as half-White. He also explains how under the apartheid system one's racial category or status could change, both socially and legally.

This is in sharp contrast to how race is conceptualized in the US, where the "one-drop rule" has long dominated. Although American culture recognizes the biracial category, people are generally considered Black (and treated as such) if they have descended from any Black relatives to any degree. That is, even a "drop" of Black blood has rendered someone Black (but even this varies depending on whether the perceiver is White or Black, among other factors).

As such, even being 1/16th Black historically resulted in your categorization as Black. (Incidentally, the Nazis held similar views, where having Jewish ancestry, even in a distant sense, categorized one as Jewish).

This is known as hypodescent, a process whereby a biracial person is categorized fully or primarily in terms of the lower status (or disadvantaged) social group. The fact that status plays a role in social categorization clearly demonstrates that categorization (e.g., as White, as Black) is a social construction.

Yet when I talk about race in class, it becomes apparent that students grapple with the notion of race as a social construction. Some will say, "But I can see race. I can see that you're White, that she is Asian, and that he is Black." Others, including those in the media, are suspicious of the notion of race as a social construction, fearing that such ideas represent a left-wing ploy. A trick. A trap.

But recognizing race as a social construction does not make race less "real." Marriages are social constructions, but they have serious legal, cultural, and interpersonal implications. Oftentimes the social aspect is what makes a phenomenon so central to our lives.

So what do we mean by social construction in the racial context? Rather than draw on scientific or philosophical discussions of race and essentialism, my goal here is to describe some concrete examples that might help to elucidate what is meant by race as social construction.

Let's start with President Barack Obama. When he was running for president, we witnessed a range of responses from the voters and pundits. To some, he was clearly "too Black." For others, he was clearly "not Black enough." Even within social groups, there were disagreements. For some Black Americans he was not Black enough because he did not descend from slavery in an American context (i.e., his father moved from Kenya).

The fact that there exists disagreement, whether between Whites and Blacks, or within Whites and Blacks, drives home the point of this article: Race is a social construction with no true or absolute biological basis. If we can disagree about whether someone is of Race X or Y, and if there are consensual rules for determining such designations (e.g., based on social status, slave history), and if such a designation can change over time or across cultures (e.g., US vs. South Africa), then we are dealing with a social construct, not a biological one. As a society we develop cultural rules about race and then we apply these rules when psychologically categorizing people.

Need more convincing? Let's turn to some interesting science. Kemmelmeier and Chavez (2014), using a variety of different methods across studies, exposed White participants to a range of photos of Barack Obama. Cleverly, the researchers darkened or lightened the photos systematically. The task of the participant was to identify which photo reflected Obama's true skin colour.

In both studies, those higher in symbolic racism (i.e., feeling resentment toward Black demands for equality; denial of anti-Black discrimination) selected the darker photos to reflect his true colour, and this was true both before and after each election cycle. Interestingly, those with stronger identification as a Republican supporter also perceived Obama's skin to be significantly darker, but this latter effect was observed only prior to the election, not after the election.

Think about that for a minute. Political partisanship predicted "how Black" Obama is, but only in the context of a political race where a Black man might subsequently take or retain power of the White House. In the words of the authors, "... partisan biases in the perception of skin tone are activated as a function of political intergroup conflict" (p. 149).

Put simply, Obama's "blackness" was systematically determined by racial biases of the perceiver, by the political partisanship of the perceiver, and by the temporal proximity of the testing session to an election. These patterns reflect the social construction of race. If Obama were Black or biracial simply as a matter of biological race, we would not see such patterns, whereby his degree of Blackness is a moving target and a topic of debate. Obama is who he is, but people categorize him as more or less Black as a function of their own psychological processing. When the target stands still but his categorization "as X" or "as Y" moves, there is a reasonable conclusion: Categorization is a social construction with psychological roots.

And let's keep in mind some basic differences between cultures in how they think about race. In the US, one has historically been considered "Coloured" (although that term is becoming increasingly disavowed) to the extent that one has Black ancestry.

In South Africa, "Coloured" refers to someone of mixed White-Black background, not someone of a Black-only background. In South Africa, therefore, Black is Black and Coloured is mixed White-Black. Comparing these countries, it is clear that being "Black" (or not) varies as a function of social and cultural conventions, not biology.

Obama is widely considered as Black in the US, but as Coloured (and higher status) when he steps off of Air Force One in South Africa. Prior to becoming an international symbol and one of the world's most powerful men, he would have also been treated very differently as a result of being Black (US) or Coloured (South Africa). Again, race is a social construction, where societies generate informal or formal rules about what we see (i.e., perception) and how to act and treat others (i.e., discrimination).

Scientists generally do not recognize races as biologically meaningful. Yet scientists, including me, discuss race and describe the racial composition of our samples.

To be clear, I am not advocating that we ignore race. In fact, there are many dangers in ignoring race as a social topic. Race is "real." But race is socially real, not biologically real.

Socially important categories can be very real and meaningful, but arguably nonetheless arbitrary in nature. From a Social Dominance Theory perspective, "the arbitrary-set system is filled with socially constructed and highly salient groups based on characteristics such as clan, ethnicity, estate, nation, race, caste, social class, religious sect, regional groups, or any other socially relevant group distinction that the human imagination is capable of constructing" (Sidanius & Pratto, 1999, p. 33).

Like race, nations are arbitrary but real. What we call Belgium is not biologically or essentially Belgium; what is called Belgium is a region that the international community agrees is Belgium. It is socially constructed. It might not have the same boundaries in the future, and it certainly did not in the past. This doesn't make Belgium unreal. On the contrary, it has very real meaning and is of psychological, political, and legal significance. But humans created it as a concept. Belgium itself has no essence in a biological sense, and race works much the same way.

As I've argued, the degree to which a person is categorized into a racial category can vary as a function of the social context (e.g., power differentials between groups; temporal proximity to elections), personal factors (e.g., racism in the perceiver; political partisanship in the perceiver), or an interaction between personal and social factors. And how the person personally identifies is yet another valid factor to consider (as is the case with sexual identity, a topic I may revisit in a future column). All of this renders "race" a social construction. We make it, we agree on it, we reward and punish people as a result of it.

# data[].attributes.attachment_link.description
We often hear that race is a social construction. But what does that mean?

# data[].attributes.body
1. What makes the Black family unique to me is through all the obstacles and set backs, we still come together in one way or another to support each other. The role of the Grandmother is the most unique to me because grandmothers have already raised their children and are sometimes put in a predicament to where they have to raise children all over again, sometimes from birth. Per Summo et al., 2016, Grandmothers are a key source of support for their parenting adolescent children. Grandmothers are indeed essential in the black family. Even though I come from a married family, my grandmothers were still needed to care for us so our parents could work.

2. Some strengths the Black family posses are, flexible family roles, strong kinship bonds, and strong religious orientation. Black families often step up when a parent goes or absent or pass away. We see brothers stepping up when fathers aren't around, sisters stepping in as a mother role when mothers are no longer around, etc. Some challenges Black families may encounter are having limited resources available to them. The Urban community are usually left scattering to find resources to help them cope or adjust to their circumstance.

3. Concepts such as Racial Socialization provide our black youth with awareness of racism and how to cope with such. I believe it affects the Black family in a good way because when you know who you are and who you're up against, you're prepared for the journey. Black families, instilling in the youth who they are, where they come from, are preparing them for the injustices that society have to offer. When prepared, you're aware of the obstacles that may be thrown at you and will most likely be able to overcome them with confidence.

4. Based on the reading, I think The Man In The House Rule have impacted the Black family the most because children with fathers in the home had higher reading and math scores and are less likely to have risky behavior. Per the reading, "Involvement includes providing racial socialization messages, monitoring their sons' whereabouts, involvement in school and extracurricular activities, and communication." Fathers taught their sons how to suppress their emotions, disciplined to help them develop into healthy adults. fathers encouraged their sons just by being present. Isolating the father from the black family causes deterioration of the Black family, eventually causing the deterioration of the Black society.

5. https://www.nytimes.com/2020/07/07/parenting/black-families-children-kin-grandparents.html Three main points from a resource I found are, "Relative caregiving is ingrained in Black households and a main reason for the low number of formal adoptions." "In general, kinship care reduces stress, promotes stability and eases the transition from living with parents to a different yet familiar environment." "A 2018 research study by the AARP found Black grandparents are more likely to take on a hands-on role in the upbringing of grandchildren and are significantly more likely to be a primary caregiver than the general population." These three points further explains what I have explained above about the importance of the Grandmother in the Black family. It helps me understand why formal adoption rates are low. The Black family understands the importance of keeping children around "kinfolk." The reading even go on to say, "kinship care reduces stress, promotes stability and eases the transition from living with parents to a different yet familiar environment." Because of this the Black Family will try their hardest to keep children from having to be formally adopted.

6. I have to go back to the "Man In The House Rule." That stuck out to me like a sore thumb. I used to love this movie called "Claudine" when I was younger. I remember watching it and it's this one part where a Social worker of some sort comes out to Claudine's house to make sure no man was in the home so Claudine could still receive her benefits. When Claudine saw the lady pulling up to her home, she began hiding her appliances like her toaster and other small appliances that may have been gifts. My mom went on to explain the whole "Man In The House" rule, but I just thought my mom was exaggerating. After reading this chapter, it surprises me how real that was in those times. Maybe even still today...

# data[].attributes.attachment_link.title
Grandparents, Kin and Play Cousins: The Soul and Survival of Black Families (Published 2020)

# data[].attributes.attachment_link.description
In households where relationships break down, Black families often turn to relatives or friends to keep children close.

# data[].attributes.body
Markie Moore

2/28/2024

Psych 110

Racial Autobiography Outline

I. Introduction Paragraph: Race is defined as a social construct used to categorize people based on physical characteristics such as skin color, hair texture, and facial features.

A.     Introduction Statement: Race has been used to justify discrimination and injustice all throughout history.

B.     According to research, race is a social construct.

II.       Body Paragraph 1: Self Assessments/Scores/Analysis

A.     Main point 1: Multi-group Ethnic Identity Measure

1.      Supporting Detail: I scored 38 which translates to me that although I feel connected and love my culture, I should do more research on my ethnic background to discover where I really come from.

B.     Main point 2: Rosenberg’s Self-Esteem Scale

1.      Supporting Detail: My score 15 on this scale and I interpret that as having low self-esteem.

III.     Body Paragraph 2: Summary of Stages of Racial Identity Development & Life Examples

A.     Main point 1: I am currently in the Internalization stage.

1.      Supporting Detail: I am comfortable with having open conversations about race.

B.     Main point 2: When I was in grade school, I was in the pre-encounter stage.

1.      Supporting Detail: Facing racism at such a young age almost made me hate being black.

IV.   Body Paragraph 3: Post Racial Society Critical Analysis

A.     Main point 1: Some may argue that we live in a post-racial society, but they fail to recognize the racial disparities that we still face today.

1.      Supporting Detail: The criminal justice system, education and housing are a few systemic inequalities are challenges that the minority still encounter.

B.     Main point 2: Systemic Inequalities have a serious affect on society.

1.      Supporting Detail: Poverty stricken families usually experience limited access to healthcare, unkempt housing, and lack of access to quality education.

V.     Conclusion Paragraph

A.     Summary statement: Addressing these inequalities to destroy these unjust systems could create justice for all.

B.     Closing Statement: Implementing anti-discrimination laws and promoting equity could help us move to a society where opportunities are not determined by race.

https://www.nytimes.com/roomfordebate/2015/06/16/how-fluid-is-racial-identity/race-and-racial-identity-are-social-constructs

# data[].attributes.attachment_link.title
Template_ Racial Autobiography Outline (Markie M)

# data[].attributes.body
Theme two: The Imposter Syndrome and Women of Color in the Workplace

1. What is the Imposter Syndrome?

"Imposter Syndrome is the inability to absorb one's accomplishments and the persistent fear that one would be exposed as a fraud."

2. How does the Imposter Syndrome affect a student in their educational journey AND into their career experiences?

Students with imposter syndrome may develop self doubt, procrastinate or become a perfectionist over assignments. They may also begin to dummy their self down to fit how they feel the professor expect them to be.

3. How does the Imposter Syndrome specifically affect the self-esteem and mental health of African American?

Because Imposter Syndrome is not just a voice a head in most of African Americans, it can lead to mental health issues. Imposter syndrome can worsen symptoms of anxiety, depression, and other mental health conditions in African Americans, affecting their overall well-being and ability to thrive in educational and professional settings.

4. How do race and gender play into the African American woman's experience in the workplace?

African American women may be underrepresented in leadership and decision-making positions within organizations. This lack of representation can limit opportunities for advancement, mentorship, and networking, leading to feelings of isolation and imposter syndrome. Mentoring, sponsorship, career development opportunities, and creating inclusive work environments are all important steps towards creating a more equal work environment for African American women.

5. State one strategy that you believe would be successful in addressing this issue and improving the workplace for women of color.

People can work to fight discriminatory behavior, raise the voices of women of color, and promote a multicultural and inclusive culture within their organizations by providing tools and strategies for successful unity.

6. State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit.

One thing that stood out to me is the imposter syndrome. I thought it was just me. I catch myself "dummying" myself down so my instructors will believe I wrote my assignments. I tend to use simple words in fear of being questioned about my intelligence.

# data[].attributes.headline
7.6 Intersectionality, Bias and Microaggressions

# data[].attributes.subject
7.6 Intersectionality, Bias and Microaggressions

# data[].attributes.body
1. What would you say are the psychological consequences of experiencing subconscious racial slights as a person of color?

Imposter Syndrome, Internalized Racism, Self identity issues and resentment are psychological consequences of experiencing subconscious racial slights as a person of color.

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

Assuming someone is lazy, highly educated, or a criminal based off their skin color are stereotypes perpetuated when microaggressions are thrown towards a person of color.

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

Other issues Intersectionality affect in the African American community are disparities within the criminal justice system and educational inequalities.

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

These theories of intersectionality, racial microaggressions, bias, and white privilege can influence people's perceptions of their own sense of self and ethnic identity within the African American community. People can use these theories to overcome obstacles, challenge stereotypes, and develop a more empowered and true sense of self based on their ethnic identity.

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.

The article that helped me understand this topic more will be linked below. This article helped me understand that I have not only experienced microaggressions, but may have been apart of the problem with spreading microaggressions as well. https://journals.sagepub.com/doi/full/10.1177/17456916211039209

6. State a strategy that you feel can be successful to address the use of microaggressions especially when the offender is unaware of how their reactions affect people of color.

Microaggressions can be addressed by promoting a transparency within a community or organization. Empowering bystanders to speak up and intervene when they witness harmful behavior can help in the prevention of microaggressions. Also, creating a supportive environment in which people feel comfortable speaking up about microaggressions can help hold offenders accountable and promote a more inclusive and respectful community.

7. State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit.

One thing that stood out to me in the video about intersectionality is how we don't advocate as hard for African American women who were killed by police like we do for the African American men. I never realized it until watching the video. I knew almost all the men named, whereas I've only heard of one of the women.

# data[].attributes.body
1. STRENGTHS: What are the strengths of Black neighborhoods and communities and how have they manifested over time?

Black neighborhoods and communities have shown a strong sense of unity, courage and support through out history. Although faced with systemic racism and discrimination, these communities have stayed loyal to one another for the most part. This was the drive to civil rights movements.

2. WEAKNESSES: What are the weaknesses of Black neighborhoods and communities and state one solution to an issue you have raised?

Lack of access to quality healthcare, education and jobs are some of the weaknesses within black neighborhoods and communities.

3. OPPORTUNITIES: What are three ways in which Black neighborhoods and communities could play a role in the progressive movement of the Black community?

Three ways black neighborhoods and communities could play a role in the progressive moment of the Black community are: Supporting black owned businesses, investing in quality education, and advocating for equality.

4. THREATS: What are three ways in which Black neighborhoods and communities could have a detrimental effect on the progressive movement of the Black community?

Three ways Black neighborhoods and communities could have a detrimental effect on the progressive movement of the Black community are: Lack of unity, Disengagement when it comes to politics, and gentrification.

5. Find one resource that helps you understand these themes and post it to your Padlet. State the resources' significance to this unit's material.

This resource speaks on gentrification and how it leads to wealth being transferred from Blacks to Whites.

https://www.governing.com/community/what-is-lost-when-our-historically-black-communities-fade-away

6. State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit.

One thing that stood out to me is how black people weren't able to use their GI bill because they lived in a redlined neighborhood.

# data[].attributes.attachment_link.readable_text
(Photo: The Conservancy at Historic Washington Park)

Politicians have long extolled the importance of diverse, mixed-income communities. People of all races and incomes living in harmony sounds like a good thing, doesn't it? But most of my life I haven't seen many places like that. What I have seen plenty of lately is gentrified communities. They have both strengths and weaknesses. I know firsthand; I live in one.

My home is in Atlanta's Washington Park in a historical Black community named for Booker T. Washington. I moved into this two-story brick home two miles from downtown 42 years ago. The neighborhood and the park from which it takes its name were built on land donated by African Americans in 1919 and used to be home to college professors affiliated with the Atlanta University Center and teachers and staff at nearby Booker T. Washington High School.

For many decades, the area remained predominantly African American with mainly single-family homes and a nearby thriving commercial corridor called West Hunter. Today, the history of this important community is facing a threat of evaporating into thin air because the new residents don't seem interested in the neighborhood's rich past. Sadly, this is too often the case with newcomers moving into historically Black communities.

The story of the growth and development of Washington Park, followed by a two-decade dry spell in the 1990s and 2000s and then a renaissance following the Great Recession, is similar to that of other neighborhoods like Biddleville in Charlotte, N.C., Bronzeville in Chicago and Fourth Ward in Houston. These and other predominantly Black communities began as segregated neighborhoods because of Jim Crow laws or practices, but later, because of the quality of housing and their proximity to their downtowns, they became attractive places for diverse residents to live, work and play.

When I first moved into Washington Park, college professors lived next door to postal carriers, clerks and city employees. Everyone owned their homes, and that made a difference in terms of neighborhood upkeep. Today, as I go on a daily walk with my daughter's dog, I notice a distinct difference between the upkeep of owner-occupied homes and the growing number of rental properties. I don't blame the tenants; I mostly blame landlords and real-estate management firms.

They charge exorbitant rents, but often do a poor job of keeping up their properties. Many landlords don't even take the time to visit the neighborhoods where they own housing. Property management firms serve as a buffer between them and tenants. If more landlords would take the time to visit their properties, they might discover that the neighborhoods where they own rental housing are special to the residents who live there and deserving of greater upkeep on their part.

Today, Washington Park is whiter than at any time during its history, and the property values have gone through the roof. The physical environment has changed a lot too, with mixed-use facilities being constructed along a trendy trail called the BeltLine, and of course this has brought along rising taxes, upgraded roads and even requests for converting a historical Black tennis center into a citywide pickleball facility.

There is an upside to gentrification, such as more shops and restaurants that have long eluded the Black community, but there is also a downside: the loss of history and wealth. My neighborhood contains the city's first Black voting precincts, its first public park open to Blacks, and a high school Dr. Martin Luther King Jr. attended. It is a marker that indicates just how far Blacks have come. But unless legacy residents pass this history down to newer residents, it will be forgotten.

The same problem is occurring all over the United States. Charlotte's Biddleville, founded in 1871 as a neighborhood for the historically Black Johnson C. Smith University faculty and staff, is undergoing gentrification. In 2000, the neighborhood was 96 percent Black; by 2016, whites made up a quarter of the residents and one can guess even more today. According to Zillow, some homes there are selling for as high as a million dollars. Much the same is happening in Houston: A recent article in Houstonia Magazine calls Fourth Ward gentrification "a viscous and unruly force that's reshaping Houston's social fabric."

The larger problem with gentrification, one that is rarely discussed, is how it leads to huge transfers of wealth from African Americans, who already lag in most economic indicators, to whites. Data collected by the Pew Research Center on changes in wealth since the Great Recession show that the median wealth of white households in 2016 was $171,000 - 10 times that of Black households and a gap that had grown since 2007. No doubt much of this can be attributed to the many foreclosures during the Great Recession and gentrification that followed.

Dealing with the negative effects of gentrification won't be easy, and it can't be adequately addressed without tackling the larger issue of affordable housing. But there are immediate steps public officials could and should take.

First, freeze property taxes for all who are on fixed incomes until a home sale occurs. Next, state officials should develop tougher laws to punish predatory lenders and unscrupulous landlords who exploit tenants, are quick to evict them for the smallest violations and refuse to keep their properties up to code. Finally, local governments should hire more planning staff to work with neighborhood block clubs, associations and other groups to educate them and promote the importance of keeping alive the stories of historically Black neighborhoods. African American urban communities, and the residents who refused to leave them for the suburbs, deserve credit for playing a critical role in sustaining cities through rough times like the era of urban renewal, when so many in-town communities were divided if not destroyed and when downtowns and inner-city communities were abandoned by businesses and even their own governments.

As America becomes more diverse, mixed-income neighborhoods will be the future of our cities. But keeping them truly diverse and affordable will take tremendous effort on the part of many, especially public officials. The foundation of all strong neighborhoods has and will always be homeownership - a reality that is becoming more elusive each year and used to be the primary hallmark of the American dream. My favorite poet, Langston Hughes, once wrote: "Hold fast to dreams/For when dreams go/Life is a barren field/Frozen with snow."

Governing's opinion columns reflect the views of their authors and not necessarily those of Governing's editors or management.

# data[].attributes.attachment_link.title
What Is Lost When Our Historically Black Communities Fade Away

# data[].attributes.attachment_link.description
Gentrification's pressure on homeownership is threatening a rich history and culture while worsening the racial wealth gap. There are some steps governments should take to preserve as much of it as we can.

# data[].attributes.headline
9.6 Thesis, Direction and Resources for Critical Analysis Project 

# data[].attributes.subject
9.6 Thesis, Direction and Resources for Critical Analysis Project 

# data[].attributes.body
1. State the most important thing that you learned from this unit's readings and how it has deepened your understanding of Black male and female interpersonal and close relationships.

The most important thing that i learned from this unit's reading is Black women often face pressure from society to prioritize career success, strength, and independence leaving them feeling isolated and disconnected in their relationships. This has helped me gain a better understanding of Black male and female interpersonal relationships by realizing the importance of open communication, vulnerability, and mutual support for building strong and fulfilling connections. It also taught me the value of challenging societal expectations and stereotypes that can cripple genuine connections between Black men and women.

2. How do long-standing stereotypes in the media of African American females being portrayed as property (i.e. in rap videos etc.) affect the psyche of those seeing these images and the African American woman's dating prospects?

The long-standing media stereotypes of African American females being portrayed as property in the media such as rap videos can have a negative impact on viewers psyches and African American women's dating prospects. These portrayals minimize and dehumanize Black women, minimizing them to objects or possessions rather than individuals with dignity. These stereotypes can influence how Black women are perceived in the dating scene. They may be overlooked because of these negative portrayals and unable to break free from the stereotypes implemented on them. This may limit their ability to form meaningful and healthy relationships based on mutual respect, equality, and understanding.

3. What factors are contributing to the rising number of single Black unmarried females?

Changes in the population, gender imbalances, economic disparities, cultural expectations, and the dynamics of relationships all contribute to an increase in the number of single Black unmarried females.

4. Why is there a stigma in the African American community against the LGBTQ community?

African Americans have historically faced racial discrimination and rejection, which may contribute to an unwillingness to accept groups like the LGBTQ community. cultural beliefs and social norms in the African American community might stress traditional gender roles and heterosexual relationships, which can lead to opposition or misunderstanding of LGBTQ identities. Religious beliefs, which are often deeply rooted in the African American community, may also add to the the continuing stigma against the LGBTQ community by applying scripture to condemn homosexuality.

5. Find one resource that helps you understand these themes and post it to your padlet. State the resources' significance to this unit's material.

It highlights the importance of facing and conquering harmful stereotypes and biases that can have an impact on the well being and experiences of Black people, particularly Black women.

https://journals.sagepub.com/doi/full/10.1177/21676968211005598

# data[].attributes.body
1. What does it mean to code switch and how does this affect an African American's success in life?

Code switching is when someone is switching between different languages or dialects during a conversation or interaction, usually between different communication styles, based on the setting. Being able to code switch can be useful for African Americans in certain professional settings, but it is vital for people to keep a sense of authenticity in their communication. Knowing when to code switch is vital for success.

2. How does expecting code switching threaten diversity?

Expecting people to change how they speak may threaten diversity by making people feel like there is only one correct way to speak. It can also keep certain people in power, making others feel excluded.

3. How do the effects of code switching intersect with a persons' mental health?

A person can develop mental health problems having to always switch up how they speak. It can leave them feeling stressed, anxious, and exhausted. It can also cause them to question who they truly are and lead to mental health problems over time.

4. 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.

The article "How Code-Switching Causes More Harm Than Good" provides useful knowledge about the impact of code-switching on people. The article shows the negative consequences of constantly changing one's communication style by looking into the emotional and mental toll it can take. It rejects the belief that code-switching just happens to be a useful skill. https://aninjusticemag.com/how-code-switching-causes-more-harm-than-good-18ede1a57ba0

5. State a strategy that you feel can be successful to address the misconceptions about code switching that exist inside and outside of the African American community.

Promoting education and awareness is a great way for handling beliefs surrounding code switching within and outside the African American community. We can help fight these stereotypes by creating discussions, workshops, and educational programs that explain why code switching is happening, and the impact it has on people's mental health.

6. State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit.

This discussion made me realize the importance of education and awareness in addressing beliefs about code switching. We need to increase our understanding of code switching so we can create a more inclusive and supportive environment for those who use it.

# data[].attributes.attachment_link.readable_text
Let's talk about how we feel impacted by switching it up

Photo Credit | twunroll

When you see a chameleon, you may notice it possesses a unique ability. It can use camouflage, concealing itself in plain sight. These reptiles adapt their appearance for self-protection. Similarly, people assimilate into a variety of social circumstances. When social environments require strict codes of behavior, we often feel that assimilation benefits us - changing ourselves to fit in at school, work, and informal spaces. However, we do not make changes for the same reasons. Black people and other minorities often make changes to avoid prejudice, which causes more harm than good.

Changing the way you speak, particularly in the face of discrimination, can take a mental toll (Retta, 2019).

While it is perfectly normal to modify your behavior, it can harm your health when that transition happens under duress. Within America, Black people experience intense pressure to assimilate because of a resounding rejection of Black culture in the mainstream. White people incentivize compliance by providing better educational and professional opportunities to Black people who successfully adopt Europeanized behaviors. They also use negative reinforcement by engaging in microaggressions to curve nonconformist behavior. When white people laugh at a minority's speech, fashion, or lifestyle, they ensure that this behavior will be less likely to occur in white-dominated spaces.

Some white people are only beginning to understand "the talk" that Black parents must have with their children. Our parents try to prepare us for a world that views us as a threat. However, there is another kind of "talk" that Black parents must give. They have to teach their children how to assimilate when around white people. As a child, I felt joy in my heart when my father proudly told me, "You speak the King's English." I knew that he discouraged my siblings and me from using the word "ain't." He did not want us to use African American Vernacular English (AAVE) because he wanted to protect us from ridicule.

Black children know that they must assimilate, but they must do so because their culture is considered inferior. Like a chameleon, Black people change their behavior as a form of self-defense. It is through demonstrating proficient use of American Standard English that Black people feel welcome in white spaces. It is their way of letting white people know that they understand American Standard English, attempting to counter stereotypes that Black people are intellectually inferior.

No matter the situation, it is clear that a person who must present different versions of themselves in different environments will be faced with feelings of stress, confusion, frustration, or even inferiority. These feelings can affect that person's mental health (Adikwu, 2020).

When we see a chameleon change its hues, we often revel at the beauty. Nevertheless, we rarely consider that fear that motivates this behavior. Similarly, white people may admire a Black person's ability to assimilate without understanding why they feel the need to do so. Given the discrimination that Black people and other minorities experience, code-switching is an extra burden to bear.

Code-switching, when it happens out of obligation, does more harm than good. When Black people and other minorities associate making changes with compliance to white people's expectations, it normalizes systematic racism. As long as society treats European culture as the standard, we will live in a society that justifies discrimination. If we want to live in a more inclusive community, it must begin by accepting linguistic diversity in professional and educational settings.

While we all measure success differently, we all need acceptance and support to turn our dreams into reality. Just like every other group of Americans, Black people want to succeed. However, we have to find acceptance in white-dominated spaces to climb the ladder to advancement.

In the 1970s, a sitcom called The Jeffersons inspired the Black community with its theme song. The phrase, "we're moving on up," meant so much because we knew how difficult upward mobility is for Black people. In the iconic show, Mr. Jefferson earned money by starting several drycleaning businesses. Their family's story captivated the hearts of many because of his independence. When minorities make money without needed to assimilate into white-dominated spaces, it helps to preserve Black culture. Unfortunately, most Black people do need some level of acceptance to succeed.

For Black people, it's a constant shift between African American Vernacular English (AAVE) and white standard English, but it can also be the difference between succeeding and failing in white-dominated spaces (Retta, 2019).

American diversity is not a problem. Instead, it is the rejection of particular cultures in favor of others that causes difficulty. We do not need to live in a color-blind, culture-blind society. Instead, we need to embrace the value of diverse groups within our population. When someone code-switches, they want approval. Otherwise, they would speak how they feel most comfortable. Code-switching causes more harm than good because it creates tension between self-expression and social acceptance.

The cost of code-switching is immense as it causes minorities to spend time worrying about cultural compatibility, rather than dwelling on things that do matter," she said. For people of color, this can often be frustrating, and it can have a negative effect on their mental health and wellbeing - Chandra Arthur (Adikwu, 2020).

Code-switching distracts Black people from focusing on important matters. Many feel added anxiety from this experience and find themselves walking on eggshells in white-dominated spaces. Code-switching is a distraction from meaningful social engagement. It is not the use of Standard English that is problematic but rather the rejection of AAVE that causes the most harm.

A chameleon knows that changing into the wrong color while a predator is present puts them in danger. Similarly, Black people know that using ebonics in front of white people can lead to ridicule. Even if white people do not openly make fun of the Black person, they may engage in microaggressions that let them know that their behavior is unacceptable.

Continually trying to rephrase things in your mind to fit Standard English can cause unnecessary stress, depriving Black people of liberty in white-dominated spaces.

When black people can be killed for simply being themselves, code-switching presents itself as a form of self-protection (McWilliams, 2018).

To protect themselves and ensure an opportunity at upward mobility, Black people try to adapt, speaking the King's English whenever possible. Many Black community leaders engage in respectability politics. This theory asserts that Black people who assimilate will become free from racism. However, historical evidence does not support the idea. For example, President Obama graduated from Harvard Law, speaks very fluent Standard English, and wears clothes that fit into Europeanized standards. Nevertheless, he experienced racism when an opponent questioned his citizenship.

Telling Black people that cultural assimilation will save them from discrimination is harmful because it causes false hope. Even if Black people master the art of code-switching, white people recognize the color of our skin. Thus, it is not our behavior that must change, but the actions of those who fail to acknowledge Black cultural value.

Photo Credit | Integrativeinquirlyllc

To excel in professional settings, Black children must first learn to code-switch in classrooms. Public schools discourage children from using AAVE, which causes unnecessary stress on children. Already feeling the pressure of learning new things, they must also learn to speak in a way their teachers find acceptable. When a Black student uses ebonics, educators often feel dissatisfied with their performance. They favor students who can readily assimilate or show a willingness to do so.

For the students who feel they must conform to that to succeed, a code-switch can be not only an inconvenience, but a huge emotional toll and a detriment to mental health (Retta, 2019).

As an English teacher, I understand the value of standardization. Without creating a model for writing and speech, we cannot correct it. Thus, teaching Standard English is not problematic in itself. Teachers who correct or admonish Black students who use AAVE cause tension because they treat Standard English as the only acceptable version.

Instead, we should be teaching black children - and all children from communities unconstrained by standard English - to love their most natural forms of expression. Rather than criticizing code-switching, we should criticize the conditions under which it occurs. After all, for black people, loving ourselves means loving the way we express ourselves to each other (McWilliams, 2018).

Teachers should encourage students to use Standard English while providing much-needed nuance to the curriculum to understand the value of self-expression. The last thing we want is for students to feel the way their family members communicate is illegitimate.

After school, students face an uphill battle, trying to assimilate to white-dominated workspaces. If they master code-switching in school, they may find that it comes second-nature later in life. My friends and I found it amusing to pretend to be white women on the phone. It was our way of poking fun at the ways they wanted us to speak. While I can speak and write using Standard English in white-spaces, I feel much more relaxed speaking with my close friends and family; they accept me. Still, I could not acquire the jobs I have without code-switching.

The use of African American Vernacular English (AAVE) by Black Americans is, often wrongly, seen as unprofessional or inappropriate, limiting their opportunities in the areas of work and study (Adikwu, 2020).

If a Black person wants upward mobility, they must not use ebonics in an interview because American culture dictates that AAVE is par for the course. Within our community, there is an assumption that all Black people can code-switch. Some struggle to do so and, as a result, find it hard to attend prestigious colleges and well-paying jobs. American Standard English is a gatekeeper that lets discrimination thrive in our school and workplaces. Speaking ebonics does not make someone illiterate, and we should fight against stigmas that deprive Black students, applicants, and employees of equal opportunities.

Just because the chameleon changes its colors doesn't mean its predator, the eagle, should do so as well. When Black people use Standard English, they do so because it is a necessity. Without the current system that discriminates against Black culture, many Black people would behave consistently with Europeanized standards. While many white people attempt to justify their use of AAVE, this is a false equivalency.

This reverse code-switch is a particular form of cultural appropriation that allows the dominant culture to explore and enjoy a form of Black culture without judgement in a way that African Americans are not afforded (Retta, 2019).

When a white person uses ebonics, they often parody Black culture instead of assimilating themselves. Even when they do so without mockery, they do not face the same discrimination Black people do when using the same language. When minorities complain that white people misuse their culture, they often brush it off as a superfluous complaint. However, we want white people to appreciate and respect our culture, not hijack it.

While society makes Black people and other minorities use Standard English following strict grammatical rules, white people treat ebonics as something they can freely modify. They often misuse words like "woke" and "rachet," adding their additional, counterproductive meanings. We need cultural acceptance, not cultural appropriation.

Some white people grow up in majority Black communities and thus pick up cultural cues and mannerisms that do not fit Europeanized standards. However, these incidents are the exception, not the rule. Typically, when a Black person uses ebonics, it's best to respond using your way of communicating rather than mimicking their jargon. In America and many other countries, the relationship between Black and white people centers around dominance. To counter this dynamic, white people should respect Black people's cultural autonomy, starting with our manner of speaking.

Comedian Dave Chappelle -Every black American is bilingual. All of us. We speak street vernacular, and we speak job interview (McWilliams, 2018)

Latino people also experience extreme pressure to assimilate culturally. A large swath of their population self-identifies as bilingual. Many Latino people experience microaggressions when speaking Spanish or Chicano English, especially in educational and professional settings. Like AAVE, Latino people have their variation of English.

Chicano English- A variety of English spoken by many people of Hispanic descent in the Southwestern United States and California. It differs in systematic ways from Standard American English (PBS, 2005).

Bilingual students face additional pressure to speak using Standard English even when Spanish is their primary language. Older students, in particular, may struggle to code-switch in the classroom. The educational curriculum is offered in English for students, making cultural assimilation necessary for academic success. White people often judge a Hispanic person's intelligence through their ability to assimilate.

As Bilingual students, they often struggle on standardized tests, which often act as gatekeepers for higher educational opportunities. In Standardized Test Architects are Racist Gatekeepers, I discussed how Black and Hispanic students often receive lower standardized test scores. White students have an advantage because of their proficient use of Standard English. These tests are an essential indicator of success in higher education programs. Thus, linguistic discrimination against bilingual students continues to limit educational opportunities.

Learning a second language is not easy, and we should acknowledge their courageous spirits in trying to learn and grow. Unfortunately, many white people feel that Latinos should try harder to fit in.

The former White House chief of staff, John Kelly, said last year that Central Americans crossing the border are "not people who would easily assimilate." NBC journalist Tom Brokaw recently said Hispanics "should work harder at assimilation," and should make sure their children learn to speak English (Gamboa, 2020).

Like Black people, Hispanic people also face pressure to assimilate in white-dominated spaces. Many suffer from racial and linguistic discrimination. White people often openly judge or mock them for speaking Spanish. In the video below, a white woman told a Hispanic worker that they must speak English.

Video Credit | NBC News

One of the cruelest aspects of experiencing racism is that minorities cannot respond to it. If they do, white people will label them as provocateurs. It is difficult for Hispanic people to endure this treatment and respond in a dignified way. When she said he needed to get out of her country, it hurt. The white woman said an illegal alien raped her, using this as an excuse to treat all Latino people poorly. She solidified her use of white privilege against marginalized people, solidifying her status as a " Karen."

Code-switching to assimilate is not an easy process. While we often hear that minorities need to try harder to fit into white-dominated spaces, I believe it causes more harm than good. The stress they endure to live up to the standards set by others is disheartening. We need cultural acceptance to rule the day and stop treating minorities as inferior for not speaking Standardized English.

No one should fear being judged based on the way they communicate (Adikwu, 2020).

Language is one of the unique qualities humans possess. White people dehumanize Black people and people of color by insisting that only Standard English is legitimate. Black people living in the diaspora did not receive the opportunity to hold onto their African dialect. Assimilation is not benign. Just as a chameleon hides in plain sight to maintain distance from a hawk, minorities must also try to fit in to avoid discrimination in white-dominated spaces. We should not live in fear of judgment for communicating. It is a demonstrable effort to delegitimize Black voices.

A closer look at its complexities shows that, when people feel obligated to code-switch in order to thrive in a particular environment, it can have serious consequences (Adikwu, 2020)

America forces assimilation onto Black people and marginalized groups. While historians often portray America as a melting pot, they rarely talk about the horrific social dynamics that put us in the same pot. If we want to create inclusivity, we must acknowledge that code-switching does more harm than good. Teaching people that their method of communicating is wrong causes negative psychological impacts. It also codifies racism by encouraging white people to correct minorities.

Code-switching will always happen, but we need to fight against the mandatory nature of this skill. All is not lost. We must drink from the quintessential fountain of hope. Change can happen when we agree to live in a society that embraces cultural diversity.

Curated Articles about Race, Equality, Women, and History:

References:

Adikwu, M. (2020, June 01). The Mental Health Costs of Code-Switching. Retrieved October 27, 2020, from https://www.talkspace.com/blog/code-switching-what-is/

Dunn, A. (2020, May 30). Younger, college-educated black Americans are most likely to feel the need to 'code-switch.' Retrieved October 27, 2020, from https://www.pewresearch.org/fact-tank/2019/09/24/younger-college-educated-black-americans-are-most-likely-to-feel-need-to-code-switch/

Gamboa, S. (2020, July 09). Racism, not a lack of assimilation, is the real problem facing Latinos in America. Retrieved October 28, 2020, from https://www.nbcnews.com/news/latino/racism-not-lack-assimilation-real-problem-facing-latinos-america-n974021

McWilliams, A. (2018, July 25). Sorry to Bother You, black Americans, and the power and peril of code-switching | AT McWilliams. Retrieved October 27, 2020, from https://www.theguardian.com/film/2018/jul/25/sorry-to-bother-you-white-voice-code-switching

PBS (Ed.). (, 2005). Do You Speak American? About the Broadcast. Retrieved October 29, 2020, from https://www.pbs.org/speak/about/guide/

Retta, M. (2019, September 18). The Mental Health Cost of Code-Switching on Campus. Retrieved October 27, 2020, from https://www.teenvogue.com/story/the-mental-health-cost-of-code-switching-on-campus

Author's Note: While this article focuses on the code-switching Black and Latino communities engage in, all marginalized groups adjust to white-dominated spaces.

# data[].attributes.attachment_link.title
How Code-Switching Causes More Harm Than Good

# data[].attributes.attachment_link.description
When you see a chameleon, you may notice it possesses a unique ability. It can use camouflage, concealing itself in plain sight. These reptiles adapt their appearance for self-protection. Similarly, people assimilate into a variety of social circumstances.

# data[].attributes.body
Theme two: The Yoruba Faith

1. What is the significance of the Yoruba Orisha faith also known as Saneria?

The Yoruba Orisha faith, also known as Santeria, is significant to those who practice because it allows them to connect with their cultural heritage and ancestors. It gives people a spiritual pathway for understanding the world around them. They can seek guidance and support from the Orishas in many areas of their lives through rituals and ceremonies. Santeria has an impact on art, music, and culture in the communities where it is practiced, becoming a vital part of their identity and way of life.

2. How does this faith provide a connection back to Africa for those African Americans choosing to join the faith?

African Americans who join the Yoruba Orisha faith can connect with their African roots and ancestors. This connection allows them to regain a sense of identity and cultural heritage that they had lost during slavery. They can feel a strong spiritual connection to Africa and their heritage by participating in religious rituals and ceremonies and honoring the Orishas. This connection is important and empowering, allowing them to better understand and embrace their cultural identity.

3. How does the Yoruba faith treat health and healing in their religion?

Healing is viewed as a holistic process in the Yoruba faith that involves physical, emotional, spiritual, and the environment. Those who practice believe that illness is caused by different problems in a person's life, and that healing requires a holistic approach to restore balance and health.

4. Please locate a resource that helps you understand this theme. Analyze the resource and state the most important thing you learned from it about this topic.

This article helped me understand how the Yoruba religion views health and healing as a holistic journey that includes the physical, emotional, and spiritual aspects of a person's life, showing a deep connection between mind, body, and spirit that contributes to a person's overall health.

https://world-religions.info/yoruba-religion/

5. State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit.

One thing that stood out to me in Patti Washington's article "Yoruba Religion: History and Beliefs" was how the Yoruba people deeply honor and connect with their Orishas. The way they incorporate rituals and offerings to these spiritual beings to seek guidance, protection, and healing shows their deep spiritual bond and respect for the Orishas in their daily lives.

# data[].attributes.attachment_link.readable_text
Yoruba Religion, one of the three largest ethnic groups of Nigeria, is concentrated in the southwestern part of that country. Much smaller, scattered groups live in Benin and northern Togo. The Yoruba numbered more than 20 million at the turn of the 21st century. They speak the language of the Benue-Congo branch of the Niger-Congo language family.

Many Yoruba are now Christians or Muslims, but aspects of their traditional religion survive. The traditional Yoruba religion has an elaborate hierarchy of deities, including a supreme creator and some 400 lesser gods and spirits, most of whom are associated with their cults and priests. The Yoruba language has an extensive literature of poetry, short stories, myths, and proverbs.

Yoruba Religion Definition:

The Yoruba name for the Yoruba religion is Ìṣẹ̀ṣẹ, which also refers to the traditions and rituals that encompass Yorùbá culture. The term comes from a contraction of the words Ìṣẹ̀, meaning "source or origin," and ìṣe, meaning "practice, or tradition," coming together to mean "The source of our tradition," as many of the practices, beliefs, traditions, and observances of the Yoruba originate from the religious worship of the orisa.

The Yoruba religion (Yoruba: Ìṣẹ̀ṣe), or Isese, comprises the traditional religious and spiritual concepts and practices of the Yoruba people. Its homeland is in present-day Southwestern Nigeria, which comprises Oyo, Ogun, Osun, Ondo, Ekiti, and Kwara as well as the Lagos States, parts of Kogi state, and the adjoining parts of Benin and Togo, commonly known as Yoruba land. It shares some parallels with the Vodun practiced by the neighboring Fon and Ewe peoples to the west and the religion of the Edo people to the east.

Yoruba religion is the basis for several religions in the New World, notably Santería, Umbanda, Trinidad Orisha, Haitian Vodou, and Candomblé. Yoruba religious beliefs are part of Itàn (history), the total complex of songs, histories, stories, and other cultural concepts which make up the Yoruba society

Yoruba Religion Beliefs:

According to Kola Abimbola, the Yorubas have evolved a robust cosmology. In brief, it holds that all human beings possess what is known as "Àyànmọ́", which is regarded as destiny or fate. Every person is expected to become eventually one in spirit with Olodumare (also known as Olorun, the divine creator, and source of all energy). Furthermore, the thoughts and actions of each person in Ayé (the physical realm) interact with all other living things, including the Earth itself.

The anthropologist Robert Voeks described Yoruba religion as being animistic, noting that it was "firmly attached to place".

Each person living on earth attempts to achieve perfection and find their destiny in Orun-Rere (the spiritual realm of those who do good and beneficial things).

One's ori-inu (spiritual consciousness in the physical realm) must grow in order to consummate union with one's "Iponri" (Ori Orun, spiritual self)

Iwapẹlẹ (or well-balanced) meditative recitation and sincere veneration are sufficient to strengthen the ori-inu of most people. Well-balanced people, it is believed, can make positive use of the simplest form of connection between their Oris and the omnipotent Olu-Orun: an adura (petition or prayer) for divine support.

Prayer to one's Ori Orun produces an immediate sensation of joy. Èṣù Elegbara initiates contact with the spiritual realm on behalf of the petitioner and transmits the prayer to Ayé; the deliverer of ase or the spark of life. He transmits this prayer without distorting it in any way. Thereafter, the petitioner may be satisfied with a personal answer. If he or she is not, the Ifá oracle of the Òrìṣà Òrúnmila may also be consulted.

All communication with Orun, whether simplistic in the form of personal prayer or complicated in the form of that done by an initiated Babalawo (priest of divination), however, is energized by invoking ase.

In the Yoruba belief system, Olodumare has ase over all that is. Hence, It is considered supreme

Yoruba Religion Gods:

Olodumare (Yoruba: Olódùmarè) also known as Ọlọ́run (Almighty) is one of the manifestations of the Supreme Creator God in Yoruba religion. The name comes from the phrase "O ní odù mà rè" meaning "the owner of the source of creation that does not become empty," "or the All-Sufficient"

The Yoruba believe that Olodumare is omnipotent and is the Source of all. Olodumare is aloof; he is not directly involved in earthly matters and lets other Orisha, who are his sons and daughters, answer human concerns through divination, possession, sacrifice, and more. However, everything is in the hands of Olodumare when they are going to bed at night.

The name Olodumare symbolizes a divine entity that has no father or mother and that simultaneously is and is not bound by space, time, and dimension.

Historically, the Yoruba worship Olodumare through the agency of the orisa; thus there is no image, shrine, or sacrifice made directly towards him. There is some controversy about whether Olodumare is directly worshiped, due to his aloofness from humanity. However, some also worship Olodumare directly. Olodumare is the origin of virtue and mortality and bestows the knowledge of things upon all persons when they are born. He is omnipotent, transcendent, unique, all-knowing, good, and evil.

The Yoruba call on Olodumare when other deities (orishas) seem unwilling or incapable to help. These orisa or orishas are supernatural beings, both good (egungun) and bad (ajogun), who represent human activity and natural forces. Yoruba believe Olodumare created all other forces of the universe to help continue the evolution of the universe.

Creation Story Of Yoruba Religion:

The Yoruba religion has its own unique creation story, in which Olorun lived in the sky with the orishas, and the goddess Olokun was the ruler of all of the water below. Another being, Obatala, asked Olorun for permission to create dry land for other creatures to live upon. Obatala took a bag and filled it with a sand-filled snail shell, a white hen, a black cat, and a palm nut. He threw the bag over his shoulder and began to climb down from the heavens on a long gold chain. When he ran out of a chain, he poured the sand out beneath him and released the hen, who began pecking at the sand and began spreading it around to create the hills and valleys.

He then planted the palm nut, which grew into a tree and multiplied, and Obatala even made wine from the nuts. One day, after drinking a bit of palm wine, Obatala got bored and lonely and fashioned creatures out of clay, many of which were flawed and imperfect. In his drunken stupor, he called out to Olorun to breathe life into the figures, and thus mankind was created.

Finally, the Yoruba religion also has Ashe, a powerful life force possessed by humans and divine beings alike. Ashe is the energy found in all-natural things rain, thunder, blood, and so on. It is similar to the concept of the Chi in Asian spirituality, or that of the chakras in the Hindu belief system.

Yoruba Religion Rituals:

It is estimated that some 20% of Yoruba practice the traditional religion of their ancestors. In addition to honoring the creator god, Olorun, and the orishas, followers of the Yoruban religion often participate in celebrations during which sacrifices are offered to the different gods that control things like rain, sunshine, and the harvest. During Yoruba religious festivals, participants are intensely involved in the ritualistic-re-enactment of folktales, myths, and other events that help explain mankind's place in the cosmos.

For a Yoruban to avoid participation in these ceremonies would be to essentially turn his back on his ancestors, spirits, and gods. Festivals are a time in which family life, dress, language, music, and dance are celebrated and expressed side by side with spiritual belief; it's a time of building community and making sure that everyone has enough of what they need. A religious festival may include ceremonies to mark births, marriages, or deaths, as well as initiations and other rites of passage.

During the annual Ifa celebration, which falls at the time of the yam harvest, there is a sacrifice made to Ifa, as well as a ritualized cutting of the new yam. There is a great feast, with dancing, drumming, and other forms of music all folded into the ritual celebration. Prayers are said to ward off premature deaths and to offer protection and blessings to the entire village for the coming year.

The festival of Ogun, which also takes place on an annual basis, involves sacrifices as well. Before the ritual and celebration, priests take a vow to abstain from cursing, fighting, sex, and eating certain foods, so they can be seen as worthy of Ogun. When it's time for the festival, they make offerings of snails, kola nuts, palm oil, pigeons, and dogs to soothe Ogun's destructive wrath.

Yoruba religious celebrations have a social purpose; they promote cultural values and help to preserve the rich heritage of the people who follow them. Although many Yoruba people have become Christian and Muslim since colonization, those who practice the traditional religious beliefs of their ancestors have managed to coexist peacefully with their non-traditional neighbors. The Christian church has compromised by blending their annual programming into the indigenous celebrations of the harvest; while traditional Yoruba are celebrating their gods, for instance, their Christian friends and family members are offering thanks to their own God. People come together for this dual-faith celebration to offer prayer for the mercy, protection, and blessings of two very different types of deities, all for the good of the entire community.

World Religions

Read also:
Voodoo Religion | Meaning, History, Beliefs, Rituals and World View Faith of Unity Church | History, Founder, Beliefs, Book and More.. Encratites | Definition, Founder, History and Beliefs Paganism Religion | Common questions on Paganism Part 2 Religion Articles | 100 Articles About Religions, beliefs and faith

# data[].attributes.attachment_link.title
Yoruba Religion | Definition, Beliefs, Gods, Rituals &More

# data[].attributes.attachment_link.description
Yoruba Religion, one of the three largest ethnic groups of Nigeria, is concentrated in the southwestern part of that country. Much smaller

# data[].attributes.body
Padlet Prompt Option 2: African American Birth Discrepancies

1. After reading this Washington Post article, can you explain why there are disparities between the amount of pain medication an African American woman would receive compared to other women in the same hospital complaining of pain?

Medical professionals believing African American patients feel less pain than White patients causing them to prescribe less pain medication. African American patients may also receive poor communication and support from healthcare providers which limits their ability to speak up for themselves and receive appropriate pain management.

2. What factors are contributing to the disproportionate number of African American infants who die in childbirth and African American mothers who die in childbirth?

A number of factors contribute to the higher death rate among African American infants and mothers during childbirth. Economic challenges, a lack of access to high-quality healthcare, and limited resources can all have an impact on the health of African American women and babies. Racial bias and discrimination exist in the healthcare system, which can have an impact on the care provided to African American women. Other factors like higher rates of hypertension and diabetes in African American women, as well as limited access to prenatal care and higher levels of stress and trauma also contribute to the disproportionate number of African American mothers who die in childbirth.

3. What are some solutions that can be implemented to improve the experiences of African American mothers giving birth and African American infant survival rates?

We can improve the experiences of African American mothers giving birth and increase infant survival rates by providing them with better access to prenatal care and support services. It is also necessary to address racial biases in the healthcare system and provide appropriate training. Supporting mother's mental health and investing in community programs can also have a big impact. Advocating for policies that prioritize mother's health and promote diversity in healthcare can help to bridge these gaps. We can reduce the disparities that African American mothers and infants face during childbirth by working together and addressing these issues.

4. Find one resource that helps you understand this theme and post it to your Padlet. State the resources' significance to this unit's material.

Nina Bahadur's article "8 Ways We Can Actually Reduce Black Maternal Mortality" is relevant to the unit's material because it provides solutions to the issue of black maternal mortality. The article gives useful information that adds to the unit's discussions on addressing healthcare disparities and promoting maternal health in African American communities.

https://www.self.com/story/how-to-reduce-black-maternal-mortality

5. State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit.

One thing that stood out to me is the reality that social factors such as inequality, access to resources, and discrimination have a huge impact on black Americans.

# data[].attributes.attachment_link.title
8 Ways We Can Actually Reduce Black Maternal Mortality

# data[].attributes.attachment_link.description
The problem is real. What are the possible solutions?

# data[].attributes.body
Theme one: Minority Health Disparities

1. What are the outcomes of institutionally racist policy choices that exclude the needs of low-income minorities in the health care system?

The video shows how prejudiced laws may impact people's health, especially those who are low income or minorities. When these policies neglect these groups' needs, they may be unable to receive the necessary care when they become sick. This can lead to them being unable to manage chronic illnesses such as diabetes or high blood pressure efficiently as they should.

2. How does the intersectionality of the unconscious bias, distrust in the healthcare system, lack of health insurance and lack of health education affect the African American community?

Unconscious bias, distrust in the healthcare system, a lack of health insurance, and lack of health education all have a negative influence on the African American community. These factors contribute to disparities in healthcare access and quality, resulting in poor health for African Americans.

3. State THREE strategies that you feel can address the issues raised in questions one and two.

First, educating and training healthcare workers about hidden prejudice, cultural differences, and historical injustices can help them better understand and handle the specific needs and experiences of African American patients. This can improve communication, trust, and the overall quality of care. Next, Creating community based programs that focus on building trust, increasing access to healthcare services, and providing health education in the African American community can help improve communication between healthcare providers and patients. Integrating community members in healthcare can help address underlying issues of distrust and a lack of knowledge. And lastly, Advocating for policies that increase access to health insurance, promote affordable healthcare options, and address systemic disparities in the healthcare system will help reduce the financial hurdles that keep African Americans from receiving urgent medical attention.

4. 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.

The article highlights the importance of taking action to ensure that all people have equal rights to great healthcare

https://hbr.org/2015/10/the-costs-of-racial-disparities-in-health-care?utm_medium=paidsearch&utm_source=google&utm_campaign=domcontent&utm_term=Non-Brand&tpcc=paidsearch.google.dsacontent&gad_source=1&gclid=Cj0KCQjw8J6wBhDXARIsAPo7QA-2e48m4USol55uP0R-02OQ4xTLZbeuojqxNsYyyJ0wVQZlm2Zk23gaAsjbEALw_wcB

5. State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit.

One thing that stood out to me is the health discrepancies that exist throughout different racial and ethnic groups in the United States

# data[].attributes.attachment_link.readable_text
Racial disparities in life expectancy are a key indicator of inequity in health outcomes. Although the United States has made progress in narrowing the gap in life expectancy between blacks and whites, from 7.6 years in 1970 to 3.8 years in 2010, a disparity remains - largely from blacks' higher death rates at younger ages from heart disease, diabetes, and cancer, as well as higher risks for HIV infection, homicide, and infant mortality.

# data[].attributes.attachment_link.title
The Costs of Racial Disparities in Health Care

# data[].attributes.attachment_link.description
Eliminating inequities has economic benefits.

# data[].attributes.headline
16.3 Final Recording of Film Analysis Presentation

# data[].attributes.subject
16.3 Final Recording of Film Analysis Presentation